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APR 0 954 


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Digitized by the Internet Archive 
in 2019 with funding from 
Princeton Theological Seminary Library 


httos://archive.org/details/translationoflukOOunse 


A TRANSLATION OF LUKE’S GOSPEL 
A. T. ROBERTSON, o.a., D.D., LL.D., LITT.D. 


BY PROFESSOR A. T. ROBERTSON 


Tue MINIsteER AND His GREEK New TESTAMENT. 


A Harmony oF THE GOSPELS FOR STUDENTS OF THE LIFE 
oF CurRIST. 


Types or PREACHERS IN THE NEW TESTAMENT. 


Pau. THE INTERPRETER OF CHRIST. 


Practical AND SocraL Aspects oF CurisTIANITY (Exposi- 
tion of James). 


A SHort GRAMMAR OF THE GREEK New TESTAMENT. 


Stupres ΙΝ Marx’s GosPEL. 


A GRAMMAR OF THE GREEK New TESTAMENT IN THE LIGHT 
oF HistoricaL RESEARCH. 


SyLLaBus FoR New TEsTAMENT Srupy. 


A TRANSLATION OF LuKE’s GOSPEL. 


Joun tHe Loyat: A SketTcu or JoHN THE Baptist. 


Eprocus IN THE LIFE oF JESUS. 


Epocus In THE Lire or Βασι. 


Tue Puarisees AND Jesus. The Stone Princeton Lectures 


for 1916. 


Luke THE HisroriaN IN THE Licut or RESEARCH. 


Tue Strupent’s CuronotocicaL New TESTAMENT. 


Tue Guiory oF THE MInIsTRY. 


Tue Divintry or Curist IN THE GosPEL oF JOHN. 


Paut’s Joy in Curist: SruDIES IN PHILIPPIANS. 


Makino Goop ΙΝ THE Ministry: A SKETCH oF Joon Mark. 


Tue New CuirvizensHip. 


Commentary on Marruew: The Bible for Home and School. 


KEYWORDS IN THE TEACHING OF JESUS. 


Lire ΑΝῸ Letrers or Joun A. Broapvus. 
Tue TracuInc or Jesus Concerninc Gop THE FATHER. 


Srupies ΙΝ THE New TESTAMENT. 


A TRANSLATION 
OF LUKE’S GOSPEL 


7 RN 


With Grammatical Ni otes ~ ; 


\ Ld p 


BY OLOGICAL SERAS 
A. T. ROBERTSON, M.a., D.D., LL.D., LITT.D 


PROFESSOR OF NEW TESTAMENT INTERPRETATION, 
SOUTHERN BAPTIST THEOLOGICAL SEMINARY, 
LOUISVILLE, KENTUCKY. 


“Then he opened their minds that they 
might continue to understand the 
scriptures.’’—LUKE 24:45 


NEW ἮΝ YORK 


GEORGE H. DORAN COMPANY 


COPYRIGHT, 1923, 
BY THE SUNDAY SCHOOL BOARD 
OF THE SOUTHERN BAPTIST CONVENTION 


A TRANSLATION OF LUKE’S GOSPEL. I 


PRINTED IN THE UNITED STATES OF AMERICA 


TO MY DAUGHTER 
ELEANOR ROBERTSON EASLEY 


PREFACE 


I have had many requests to translate the New 
Testament, but I have always declined. The simple 
truth is that the Greek appeals to me more power- 
fully than any translation. The purpose of this 
translation of Luke’s Gospel is to preserve, as far 
as practicable, the delicate nuances of the Greek 
idiom. It is supplied with grammatical notes at the 
end for the benefit of those who wish to know the 
reason for any particular rendering. The book can 
thus be used as a textbook by those who possess the 
Greek text or the translation can be used alone by 
those who wish to do so. The quotations from the 
Old Testament are given in italics and the book 
is printed like modern English. Even in the English 
the charm of the most beautiful book in the world 
is manifest. 

A. T. ROBERTSON 
Louisville, Ky. 


—< 


‘ 
iy 
1 


CONTENTS 


THE GOSPEL ACCORDING TO LUKE 


PART ONE!) THE TRANSLATION.) so hiehi s,s 12 


Part Two: GRAMMATICAL NOTES . . . « . 139 


ῬΑΚΤ ONE 


THE TRANSLATION 


THE GOSPEL ACCORDING 
TO LUKE 


THE TRANSLATION 
CHAPTER I 


THE AUTHOR’S REASON FOR WRITING 


Since many have undertaken to draw up a 
detailed narrative concerning the facts fully estab- 
lished among us just as those passed them on to us 
who were eye-witnesses from the start and who 
became ministers of the word, it has seemed good to 
me also, having made an accurate examination of 
them all from the start, to write you an orderly 
account, most excellent Theophilus, that you may 
fully know the certainty of the matters concerning 
which you were instructed. 


THE BEGINNING OF THE STORY 


There appeared in the days of Herod, king of 
Judea, a priest by the name of Zachariah, of the 
division of Abijah, who had a wife of the daughters 
of Aaron, and her name was Elizabeth. Now they 
were both upright before God, walking in all the 
commandments and requirements of the Lord with- 
out reproach. And yet they had no child, because 

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14 THE GOSPEL ACCORDING TO LUKE 


Elizabeth was barren; and both of them were far 
advanced in their days. 


THE BIRTH OF THE FORERUNNER FORETOLD TO 
ZACHARIAH 


Now it came to pass, while he (Zachariah) was 
acting as priest in the order of his division before 
God, that according to the custom of the priesthood 
he obtained by lot the duty of going into the sanctu- 
ary of the Lord and burning incense, and all the 
multitude of people were praying outside at the 
hour of incense. Meanwhile there appeared unto 
him an angel, standing on the right side of the altar 
of incense. And Zachariah became agitated on 
seeing him and fear fell upon him. But the angel 
said to him: “Be no more afraid, Zachariah; 
because your petition has been heard, and your 
wife Elizabeth will bear you a son, and you shall call 
his name John. And there will be joy and gladness 
for you, and many will rejoice over his birth. For 
he will be great in the sight of the Lord, and he will 
not drink wine or strong drink, and he will be filled 
with the Holy Spirit even from his mother’s womb. 
And many of the sons of Israel he will turn to the 
Lord their God, and he will go before him in the 
spirit and power of Elzjah, to turn the hearts of the 
fathers to the children and the disobedient to the 
wisdom of the upright, to make ready for the Lord 
a people fully prepared.”’ 

Then said Zachariah to the angel: 

‘“How shall I know this? For I am an old man, 
and my wife is far advanced in her days.” 


THE TRANSLATION 15 


Then the angel in answer said to him: 

“Τ am Gabriel who stands in the presence of God, 
and I have been sent to talk with you and to an- 
nounce to you these glad tidings. And now you will 
continue silent and not able to talk until these 
things come to pass, because you did not believe my 
words, which very words will be fulfilled in their 
due season.”’ 

Meanwhile the people had been expecting Zacha- 
riah and were wondering at his spending so much 
time in the sanctuary. But when he came out he was 
not able to talk to them, and they understood that 
he had seen a vision in the sanctuary. Meanwhile 
he kept on making signs to them and remained dumb. 
Now it came to pass that, when the days of his 
service were fulfilled, he went off to his home. 


THE JOY OF ELIZABETH 


So after these days Elizabeth his wife conceived; 
and she kept herself hid for five months, saying: 

“Thus has the Lord dealt with me in the days 
wherein he has looked upon me to take away my 
reproach among men.’ 


THE BIRTH OF JESUS FORETOLD TO MARY 


Now in the sixth month the angel Gabriel was sent 
from God to a city of Galilee named Nazareth, unto 
a maiden betrothed to a man named Joseph of the 
house of David, and the name of the maiden was 
Mary. So he came into her house and said: 

“‘Hail, highly favored one, the Lord is with thee.”’ 

But she was startled at the saying and began to 


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16 THE GOSPEL ACCORDING TO LUKE 


ponder what kind of a greeting this was. Then the 
angel said to her: 

“ΝΟ longer fear, Mary, for you have found favor 
with God. And, lo, you will conceive and bear a 
son, and you shall call his name Jesus. This one will 
be great and he will be called the Son of the Most 
High, and the Lord God will give him the throne of 
David his father and he will reign over the house of 
Jacob forever, and of his kingdom there will be no 
end.” 

But Mary said to the angel: 

‘“How will this be, since I have no husband?’’ 

Then the angel replied to her: 

“The Holy Spirit will come upon you, and the 
power of the Most High will overshadow you; 
wherefore also what is to be born will be called holy, 
Son of God. And, lo, Elizabeth, your kinswoman, 
has herself also conceived a son in her old age, and 
this is the sixth month for her who is called barren; 
because no word from God will be without power.”’ 

Then Mary said: 

“Behold, the handmaid of the Lord. May it be 
with me according to your word.” 

Then the angel went away from her. 


THE SONG OF ELIZABETH 


So in these days Mary rose up and went with 
haste to the hill country to a city of Judah; and she 
went into the house of Zachariah and saluted Eliza- 
beth. Now it came to pass that, as soon as Elizabeth 
heard the salutation of Mary, the babe in her womb 


THE TRANSLATION 17 


jeaped; and Elizabeth was filled with the Holy 42 
Spirit, and with a loud outcry said: 
‘“‘Blessed are you among women, 
And blessed is the fruit of your womb. 
And why has this honor come to me, 43 
That the mother of my Lord should come to me? 


For, lo, as soon as the sound of your salutation 44 
came into my ears, 

The babe in my womb leaped for joy. 

And happy is she who has believed 45 

Because there will be a fulfilment of the words 
spoken to her by the Lord.”’ 


THE SONG OF MARY 


Then Mary said: 46 
“My soul magnifies the Lord, 
And my spirit exulis in God my Saviour; 47 
Because he has looked upon the low estate of his 48 
handmaid, 
For, lo, henceforth all generations will count me 
happy; 
Because the Mighty One has done great things 49 
for me, 
And holy 15 his name. 
And his mercy 15 from generation to generation 50 


For those who fear him. 


He has done deeds of might by his arm; 51 

He has scattered the highminded in the purpose of 
their heart; 

He has cast down princes from thrones and has 52 
lifted up the humble; 


64 


65 


18 THE GOSPEL ACCORDING TO LUKE 


He has filled the hungry with good things and 
has sent the rich away empty. 


He has helped his servant Israel 

In order to remember mercy, 

As he said to our fathers, 

To Abraham and to hts seed forever.” 


Now Mary remained with her about three months 
and returned to her home. 


THE BIRTH OF THE BAPTIST 


Now the time was fulfilled for Elizabeth to give 
birth, and she bore a son. And her neighbors and 
her kinsfolk heard that the Lord had magnified his 
mercy with her, and they were rejoicing with her. 
And it came to pass that on the eighth day they came 
to circumcise the child and they tried to call him 
Zachariah after the name of his father. But his 
mother interposed and said: 

“No indeed, but he shall be called John.”’ 

Then they said to her: 

“There is no one among your kindred who is called 
by this name.” 

So they began to make signs to his father to find 
out what he would wish him to be called. Then he 
asked for a writing tablet and wrote saying: 

“‘John is his name.”’ 

And they all marvelled. 

Now his mouth was opened at once and his tongue 
was loosed and he began to speak praising God. 
Then fear came upon all who lived round about 
them, and in all the hill country of Judea all these 


THE TRANSLATION 19 


things were noised abroad. So all who heard them 66 
laid them up in their hearts saying: 

“What then will this child be?’ 

For the hand of the Lord was indeed with him. 


THE SONG OF ZACHARIAH 


Now Zachariah his father was filled with the Holy 67 
Spirit and prophesied saying: 
“* Blessed be the Lord the God of Israel, 68 
Because he has looked upon his people and has 
wrought redemption for them; 
And he has raised up a Horn of Salvation for us 69 
In the house of his servant David— 


As he spoke by the mouth of his holy prophets 70 
of old— 

Salvation from our foes and from the hand of all 71 
who hate us 

To show mercy with our fathers 72 

And to remember his holy covenant; 


The oath which he swore to Abraham our father, 73 

To grant to us that, rescued from dread and the 74 
hand of our foes, 

We should serve him in holiness and uprightness 75 

In his presence all our days. 


And you also, child, will be called Prophet of the 76 
Most High; 

For you will go on before in the presence of the 
Lord to make ready his ways, 

In order to give knowledge of salvation to his 77 
people 

In the forgiveness of their sins; 


20 THE GOSPEL ACCORDING TO LUKE 


78 Because of the tender mercy of our God, 
Whereby the Dawn will visit us from on high, 
79 To burst upon those who sit 1n darkness and the 
shadow of death, | 
To guide our feet in the way of peace.’’ 


THE YOUTH OF THE BAPTIST 


80 Now the child kept on growing and gaining in 
strength in the Spirit, and he was in the desert 
regions until the day of his public appearance before 
Israel. 


CHAPTER II 
THE TIME AND PLACE OF THE BIRTH OF JESUS 


Now it came to pass in those days that a decree 
went out from Caesar Augustus that a census of the 
whole empire should be taken. This, the first census, 
took place while Quirinius was governor of Syria. 
So they were all going to be enrolled, each one to his 
own city. Thus Joseph also went up from Galilee 
out of the city of Nazareth into Judea to the city of 
David which is called Bethlehem, because he was of 
the house and family of David, to get himself enrolled 
together with Mary his betrothed wife who was with 
child. Now it came to pass that, while they were 
there, the days were fulfilled for her to give birth. 
So she gave birth to her first-born son and wrapped 
him in swathing clothes and laid him down in a 
manger, because there was no place for them in the 
inn. 


THE SONG OF THE ANGELS AND THE VISIT 


Now there were shepherds in the same region 
living in the open fields and keeping watch over their 
flock by night. Then suddenly the angel of the Lord 
came upon them and the glory of the Lord shone 
around them and they became terrified. But the 
angel said to them: 


“No longer be afraid, for, lo, I am bringing you 
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22 THE GOSPEL ACCORDING TO LUKE 


good tidings of great joy which will be to all the 
people; because there is born to you today, in the 
city of David, a Saviour who is the Anointed Lord. 
And this is the proof for you: you will find a babe 
wrapped in swathing clothes and lying in a manger.” 
Then suddenly there appeared along with the angel 
a host of the army of heaven praising God and saying: 


‘Glory to God in the highest and upon earth, 
Peace among men of his good will.” 


Now it came to pass that, when the angels had gone 
away from them, the shepherds began to say to one 
another: 

‘‘Let us then go on at once to Bethlehem and see 
this event of which the Lord has told us.”’ 

50 they went in haste and discovered both Mary 
and Joseph, and the babe lying in the manger. Then 
when they had seen him, they made known concern- 
ing the saying that had been told them about this 
child. Now all who heard it wondered at the things 
that had been told them by the shepherds, but Mary 
kept it all together in her mind, pondering over it in 
her heart. Then the shepherds went back, glorifying 
and praising God for all that they had heard and 
seen even as it had been told them. 


THE CIRCUMCISION AND THE NAMING OF THE BABE 


Now when the eight days were completed for cir- 
cumcising him, then his name was called Jesus, the 
name given by the angel before his conception in the 
womb. 


THE TRANSLATION 93 


THE PRESENTATION IN THE TEMPLE 


Now when the days for their purification were 
completed in conformity with the law of Moses, they 
brought him up to Jerusalem to present him to the 
Lord (as it is written in the law of the Lord: “ Every 
male opening the womb shall be called holy to the 
Lord’’) and to offer sacrifice in accordance with what 
is said in the law of the Lord, “A pazr of turile-doves 
or two young pigeons.” 


THE PROPHET SYMEON 


Now, lo, there was in Jerusaiem a man named 
Symeon and this man was upright and reverent, 
expecting consolation for Israel, and the Holy Spirit 
was upon him. Now it had been revealed to him by 
the Holy Spirit that he was not to see death before 
he should see the Anointed of the Lord. So he came 
in the Spirit into the temple; and when the parents 
brought in the child Jesus that they might do for him 
according to the established custom of the law, then 
he also took him in his arms and blessed God and 
said: 

“Now, Master, thou art letting thy servant go, 
According to thy word, in peace; 
Because mine eyes have seen thy salvation 


Which thou hast prepared before the face of all 
the peoples, 

A light for revelation to the Gentiles 

And a glory to thy people Israel.”’ 


Now his father and mother were wondering at the 


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24. THE GOSPEL ACCORDING ΤῸ LUKE 


things spoken about him. ‘Then Symeon blessed 
them and said to Mary his mother: 

“Lo, this one is appointed for the falling and the 
rising of many in Israel and for a sign often spoken 
against; yes, a sword will go through your own 
heart; that secret purposes may be developed out of 
many hearts.”’ 


THE PROPHETESS HANNAH 


There was also a prophetess Hannah, daughter of 
Phanuel, of the tribe of Asher. She was of great age, 
having lived with a husband seven years from 
maidenhood and then a widow by herself until she 
was eighty-four years old; who was never absent 
from the temple, worshipping with fastings and 
prayers all night and all day. Now at that very hour 
she came up and began to return thanks to God and 
to speak concerning him to all those who were expect- 
ing the redemption of Jerusalem. 


THE HOME IN NAZARETH 


Then when they had completed all the things 
required by the law of the Lord, they returned to 
Galilee to their own city Nazareth. Now the child 
kept on growing and gaining in strength, increasing 
in wisdom, and the grace of God was upon him. 


THE BOY JESUS IN JERUSALEM 


Now his parents were in the habit of going yearly 
to Jerusalem for the feast of the passover. So when 
he became twelve years old, they went up as usual 
according to the custom of the feast; and, after they 


THE TRANSLATION 25 


had completed the days while they were returning, 
the boy Jesus remained behind in Jerusalem, but his 
parents did not know it. Now they supposed that he 
was in the caravan and had gone a day’s journey 
when they began to make a thorough search for him 
among kindred and acquaintances; but, as they did 
not find him, they turned back to Jerusalem making 
eager search for him. Now it came to pass that 
after three days they succeeded in finding him in the 
temple sitting in the midst of the teachers, both 
listening to them and putting questions to them. 
Now all those who were listening to him were exhibit- 
ing amazement at his intelligence and his answers. 
So, when they saw him, they were struck with aston- 
ishment, and his mother said to him: 

“Child, why did you treat us thus? Why, your 
father and I in great anguish of mind have been 
searching for you.” 

Then he said to them: 

‘““Why is it that you were searching for me? Did 
you not know that I must be in my Father’s house?”’ 

But they did not comprehend what he had said to 
them. So he went back with them and came to 
Nazareth and continued obedient to them. But his 
mother continued to treasure up all the sayings in her 
heart. Meanwhile Jesus kept making progress in 
wisdom and in stature and in favor with God and 
man. 


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51 


52 


CHAPTER III 


THE DATE OF JOHN’S PREACHING 


Now in the fifteenth year of the rule of Tiberius 
Caesar, while Pontius Pilate was governor of Judea, 
and Herod tetrarch of Galilee, and his brother Philip 
tetrarch of the region of Ituraea and Trachonitis, and 
Lysanias tetrarch of Abilene, in the time of the high 
priest Hannas and Caiaphas, the word of God came 
to John the son of Zachariah in the desert. 


THE MISSION OF THE BAPTIST 


So he went into all the region around the Jordan 
preaching a baptism of repentance with reference 
to the forgiveness of sins, as it is written in the book 
of Isaiah the prophet: 


“The voice of one calling in the desert, 

Get ready the way for the Lord, 

Keep on levelling the paths for him. 

Every ravine shall be filled up, 

And every mountain and hall shall be levelled down; 
And the crooked places shall become straight roads, 
And the rough roads smooth ways; 

And all mankind shall see the salvation of God.” 


JOHN’S MESSAGE TO VARIOUS CLASSES 


He used to say, therefore, to the crowds coming 


to be baptized by him: 
26 


THE TRANSLATION 27 


“You offspring of vipers, who taught you to flee 
from the coming wrath? Produce then fruits worthy 
of your repentance and do not even begin to say 
within yourselves, ‘Abraham we have as our father’: 
for, I tell you, God is able out of these stones to raise 
up children to Abraham. Yes, even now the axe is 
lying at the very root of the trees. Every tree there- 
fore not producing good fruit will be cut down and 
cast into the fire.”’ 

So the crowds continually put this question: 

‘‘What then are we to do?”’ 

Then in reply he said to them: 

“Let the one who has two shirts share with the 
one who has none and let the one who has food act 
likewise.” 

Then even tax-collectors came to be baptized and 
they said to him: 

“Teacher, what are we to do?” 

So he said to them: 

“Stop exacting any more than the prescribed rate.” 

Then also some soldiers repeatedly questioned him: 

“‘What are we also to do?”’ 

And he said to them: 

““Extort money from no one, make no false accusa- 
tion, and be content with your wages.”’ 


JOHN’S CONCEPTION OF THE MESSIAH 


Now while the people were on the tiptoe of expec- 
tation and they were all debating in their hearts 
whether he was himself the Messiah, John pointedly 
replied to them all: 


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28 THE GOSPEL ACCORDING TO LUKE 


“T for my part do baptize you in water, but there 
is coming the One who is mightier than I, the strap 
of whose sandals I am not fit to unfasten. He will 
baptize you in the Holy Spirit and fire, whose win- 
nowing shovel is in his hand to clean up his thresh- 
ing-floor and to store the grain in the granary; but 
the straw he will burn up in fire unquenchable.” 


WHY JOHN WAS IMPRISONED 


So then with many further exhortations also John 
used to preach the gospel to the people. But at 
length Herod the tetrarch, being repeatedly reproved 
by him concerning Herodias the wife of his brother 
and concerning all the evil deeds that Herod had 
done, added this on top of all, that he shut up John 
in prison. 


BAPTISM OF JESUS BY JOHN BEFORE THE ARREST 
OF JOHN 


Now it came to pass, when all the people were 
baptized, that, after Jesus also had been baptized 
and was praying, the heaven was opened and the 
Holy Spirit came down in bodily form as a dove 
upon him, and a voice came out of heaven: 


“Thou art my Son, my Beloved, 
In thee I take delight.”’ 
THE AGE OF JESUS AT HIS BAPTISM WITH HIS LINEAGE 


Now Jesus himself was about thirty years of age 
when he began his work, being son, as was supposed, 


THE TRANSLATION 


of Joseph, 
of Heli, 

of Matthat, 
of Levi, 

of Melchi, 
of Jannat, 
of Joseph, 
of Mattathias,25 
of Amos, 

of Nahum, 

of Eslei, 

of Naggai, 

of Maath, 26 
of Mattathias, 
of Semein, 
of Josech, 
of Joda, 

of Johanan, 
of Rhesa, 
of Zerubbabel, 
of Shealtiel, 
of Neri, 

of Melchi, 

of Addi, 

of Cosam, 

of Elmadam, 


24 


27 


28 


of Er; 

of Joshua, 

of Eliezer, 

of Jorim, 

of Matthat, 

of Levi, 

of Symeon, 

of Judah, 

of Joseph, 

of Jonam, 

of Eliakim, 

of Melea, 21 

of Menna, 

of Mattatha, 

of Nathan, 

of David, 

of Jesse, 

of Jobel, 

of Boaz, 

of Salmon, 

of Nahshon, 

of Ammina- 
dab, 

of Admin, 

of Arni, 

of Hezron, 


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29 


of Perez, 

of Judah, 

of Jacob, 

of Isaak, 

of Abraham, 
of Terah, 

of Nahor, 

of Serug, 

of Reu, 

of Peleg, 

of Eber, 

of Shelah, 
of Cainan, 
of Arphaxad, 
of Shem, 

of Noah, 

of Lamech, 
of Methuselah, 
of Enoch, 

of Jared, 

of Mahalel, 
of Cainam, 
of Enos, 

of Seth, 

of Adam, 

of God. 


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38 


Nan 


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II 


CHAPTER IV 


THE TEMPTATION OF JESUS 


Then Jesus, full of the Holy Spirit, came back 
from the Jordan and he was led in the Spirit in the 
desert forty days tempted by the Devil. Now he did 
not eat anything in those days and, when they were 
finished, he became hungry. Then the Devil said 
to him: 

“ΤΕ you are son of God, bid this stone become a 
loaf of bread.”’ 

But Jesus replied to him: 

ΤῸ is written, ‘Not on bread alone shall man live.’ ”’ 

Then he led him up and showed him all the king- 
doms of the world in a second of time; and the Devil 
said to him: 

“To you I will give all this power and splendor; 
because it has been handed over to me and I give it 
to whomsoever I will. If therefore you do an act of 
worship before me, it will all be yours.”’ 

But Jesus said to him in reply: 

“Tt is written, ‘The Lord your God you shall worship 
and him alone you shall serve.’ ”’ 

Then he brought him to Jerusalem and placed him 
upon the parapet of the temple and said to him: 

“Tf you are son of God, hurl yourself from here 
down below; for it is written, ‘He will give command 


to his angels concerning you’ and ‘On their hands they 
30 


THE TRANSLATION 31 


will bear you up lest you strike your foot against a 
stone.’ ”’ 

But Jesus said to him in reply: 

“Tt has been said, ‘You shall not tempt the Lord 
your God.’”’ 

Then after he had finished every kind of tempta- 
tion the Devil departed from him until a suitable 
season. 


JESUS IN GALILEE 


Then Jesus returned in the power of the Spirit into 
Galilee, and his fame went out through all the sur- 
rounding country. Meanwhile he began to teach in 
their synagogues, receiving praise from all 


IN NAZARETH 


So he came to Nazareth, where he had been reared, 
and according to his custom on the sabbath day he 
went into the synagogue and stood up toread. Then 
there was handed to him a roll of the prophet Isaiah 
and he opened the roll and found the place where it 
was written: 


“The Spirit of the Lord is upon me, 
Because he has anointed me to preach good news to 
the poor; 
He has sent me to proclaim release to captives 
and recovery of sight to the blind; 
To send away free the broken-hearted, 
To proclaim the acceptable year of the Lord.”’ 


Then he rolled up the roll and gave it back to the 
attendant and took his seat. Now the eyes of all 


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in the synagogue were gazing at him. Then he 
began to speak to them: 

“Today this Scripture has been fulfilled in your 
ears.” 

So they all began to bear witness to him and to 
marvel at the words of grace that were proceeding 
out of his mouth and they were saying: 

“Ts not this Joseph’s son?”’ 

Then Jesus said to them: 

“More than likely you will quote to me this 
proverb, ‘Physician, cure yourself: do here in your 
native place all that we have heard was done in 
Capernaum.’ ”’ 

Then he added: 

“Of a truth I tell you that no prophet is acceptable 
in his native place. And in truth I tell you, there 
were many widows in Israel in the days of Elijah, 
when the heaven was shut for three years and six 
months, when there came a great famine over all 
the land; and yet to no one of them was Elijah sent 
except fo Zarephath in the land of Sidon to a widow 
woman. So there were many lepers in Israel in the 
time of Elisha, and yet no one of them was cleansed 
except Naaman the Syrian.”’ 

Then all in the synagogue were filled with fury as 
they heard these things. So they rose up and drove 
him out of the city and pushed him to the brow of the 
hill upon which the city had been built in order to 
hurl him down the cliff. But he himself passed 
thru the midst of them and went on his way. 


THE TRANSLATION 33 


IN A SYNAGOGUE IN CAPERNAUM 


So Jesus came down to Capernaum, a city of 
Galilee, and he began to teach them.on the sabbath; 
but they were in a flutter of excitement at his teach- 
ing, because his word was clothed in authority. Now 
in the synagogue was a man with a spirit of an un- 
clean dernon; and he screamed in a loud voice: 

“Ha! What have we in common, Jesus of Naza- 
reth? Have you come to destroy us? I know you 
who you are, the Holy One of God.”’ 

But Jesus rebuked him saying: 

“Stop, and come out of him at once.” 

Then the demon hurled him down into the midst 
and came out from him without harming him at all. 
So amazement came upon them all and they were 
talking it over with one another saying: 

“What is this word, that with authority and 
power he gives orders to the unclean spirits and they 
come out?”’ 

Then a rumor about him began to spread through 
all the surrounding country. 

PETER’S MOTHER-IN-LAW 

So he rose up to leave the synagogue and went 
into the house of Simon. Now the mother-in-law of 
Simon was in the grip of a great fever, and so they 
asked him about her. Then he took his stand over 
her and rebuked the fever and it left her. So she 
rose up at once and began to minister to them. 


A SUNSET SCENE 


Now as the sun was setting, all who had friends 
sick with various diseases brought them to him. 


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94 THE GOSPEL ACCORDING TO LUKE 


Then he would place his hands upon each one of 
them and would heal them. Even demons came out 
of many, shrieking and saying: 

“You are the Son of God.”’ 

But rebuking them he would not allow them to 
speak, because they knew that he was the Messiah. 


A TOUR OF GALILEE 


But when the day broke, he came out and went 
to a lonely place; but the crowds kept looking for 
him, and overtook him, and tried to keep him from 
going away from them. But he said to them: 

“To the other cities also I must tell the good news 
of the kingdom of God, because I was sent for this 
purpose.” 

So he kept on preaching in the synagogues of 
Judea. 


CHAPTER V 


THE CALL OF SIMON TO SERVICE 


Now it came to pass that while the crowd was 
pressing upon him and was listening to the word of 
God, he himself was standing beside the lake of 
Gennesaret. Then he saw two boats standing beside 
the lake, but the fishermen had gone away from 
them and were washing the nets. So he got into 
one of the boats, which belonged to Simon, and 
asked him to push off a little from the land. Then he 
sat down and began to teach the crowds out of the 
boat. But when he stopped speaking, he said to 
Simon: 

“Push out into the deep, and lower your nets for 
ancatch.”’ 

But Simon replied: 

‘Master, through the whole night we toiled and 
we did not catch a thing. Still, upon your word I 
will have the nets lowered.”’ 

Then they did so and enclosed a vast shoal of fish, 
while their nets began to tear in two. So they made 
signs to their partners in the other boat to come and 
lendahand. And they came and filled both the boats 
so full that they began to sink. But when Simon 
Peter saw it, he fell down at the knees of Jesus saying: 

“Go away from me, Lord, because I am a sinful 


man.”’ 
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For trembling astonishment had gripped him and 
all those with him at the catch of fish which they 
had taken together, and likewise also James and 
John, sons of Zebedee, who were partners with 
Simon. Then Jesus said to Simon: 

“ΝΟ longer fear; from now on you will be a catcher 
of men.”’ 

Then after they had brought the boats to land, 
they left all and followed him. 


A LEPER HEALED 


Now it came to pass that, while he was in one of 
the cities, there was present a man full of leprosy. 
So on seeing Jesus he fell on his face and begged him 
saying: 

“Lord, if you will, you can cleanse me.”’ 

So he reached out his hand and touched him 
saying: 

“T am willing; be cleansed.” 

Then at once the leprosy left him. So he charged 
him to tell no one. 

“But go away and show yourself fo the priest and 
make the offering concerning your cleansing just as 
Moses directed as evidence for them.”’ 

But more than ever the report about him kept on 
spreading and great crowds kept on gathering to 
hear him and to be healed of their ills. But he him- 
self was wont to go off to lonely places and pray. 


THE PARALYTIC IN THE CROWDED HOUSE 


Now it came to pass on one of the days that he 
was teaching while Pharisees and Teachers of the 


THE TRANSLATION 37 


Law were sitting by who had come out of every city 
of Galilee and Judea and Jerusalem. Then the power 
of the Lord was with him for healing. Now here 
are some men carrying upon a couch a man who 
had been paralysed, and they were seeking to carry 
him in and to place him before him. But, not find- 
ing a way to carry him in because of the crowd, 
they went up on the roof and let him down through 
the tiles together with the pallet into the midst 
right in front of Jesus. Then he saw their faith 
and said: 

‘““Man, your sins stand forgiven.” 

But the scribes and the Pharisees began to quibble 
saying: 

“Who is this fellow who speaks blasphemies? 
Who is able to forgive sins save God alone?”’ 

But Jesus discerned their quibblings and said in 
reply to them: 

“Why are you quibbling in your hearts? Which 
is easier, to say, ‘Your sins stand forgiven,’ or to say, 
‘Arise and begin to walk’? But, that you may 
know that the Son of man has the right upon earth 
to forgive sins—he spoke to the paralysed man—‘I 
say to you, Get up and take up your pallet and go 
on home.’ ”’ 

Then at once he rose up right before them, took 
up the pallet on which he had been lying, and went 
off home glorifying God. And an ecstasy of wonder 
seized them all and they began to glorify God and 
they were filled with awe saying: 

“We have today seen things beyond belief.”’ 


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38 THE GOSPEL ACCORDING TO LUKE 
LEVI’S RECEPTION FOR JESUS 


Now after this he went out and observed a tax- 
collector, named Levi, sitting at the tax-office and 
said to him: 

“Follow me forever.” 

90 he left everything behind and rose up at once 
and began to follow him. Then Levi held a great 
reception for him in his house, and there was a large 
crowd of tax-gatherers and of others who were at 
table with them. Now the Pharisees and their 
scribes began to grumble at his disciples saying: 

‘Why are you eating and drinking with the tax- 
collectors and sinners?”’ 

But Jesus replied to them: 

“The well have no need of a physician, but the ill. 
I have not come to call righteous people, but sinners 
to repentance.” 


THE NEGLECT OF FASTING 


Now they said to him: 

‘The disciples of John fast often and say prayers, 
and so do the disciples of the Pharisees, but your 
disciples keep on eating and drinking.” 

But Jesus said to them: 

“Can you make the bridal party do a fast while 
the bridegroom is with them? But there will come 
also days when the bridegroom is taken away from 
them; then they will fast in those days.” 

Then he spoke a parable also to them: 

“No one tears a patch from a new garment and 
puts it on an old one; else he will tear the new one 


THE TRANSLATION 39 


also and the patch from the new garment will not 
match the old one. So no one puts new wine into 37 
old skins; else the new wine willl burst the skins, and 

it will be poured out and the skins will be lost. But 38 
new wine must be put into new skins. No one after 39 
drinking old wine wants new, for he says, “The old 

is good enough.’ ’’ 


Ι 


CHAPTER VI 


A SABBATH IN THE WHEATFIELDS 


Now it came to pass that one sabbath he was 
passing through some wheatfields and his disciples 
began plucking and eating the heads of wheat, rub- 
bing them with their hands. But some of the 
Pharisees said: 

“Why are you doing what is not lawful on the 
sabbath?”’ 

Then Jesus replied to them: 

‘Have you not even read this that David did when 
he and his companions became hungry? How he 
went into the house of God and took and ate the 
loaves of the presentation and gave some to his com- 
panions, loaves which no one is allowed to eat save 
the priests alone?”’ 

Then he added this for them: 

“Lord of the sabbath is the Son of man.” 


ANOTHER SABBATH INCIDENT: A MAN WITH A WITH- 
ERED HAND HEALED IN A SYNAGOGUE 


Now it came to pass that on another sabbath he 
went into the synagogue and began to teach; and 
there was present a man whose right hand was 
withered. But the scribes and the Pharisees were 
watching closely on the sly whether he was going to 


heal on the sabbath, in order to get a charge against 
40 


THE TRANSLATION 41 


him. But he knew their thoughts and said to the 
man who had his hand withered: 

“Get up and step forth into plain view.’ 

So he rose up and took his stand. 

Then Jesus spoke to them: 

“T on my part put a question to you: ‘Ts it lawful 
on the sabbath to do a good deed or an evil one, to 
save a life or to destroy it?’”’ 

Then he glanced around upon them all and said 
to him: 

“Stretch out your hand.”’ 

And he did it and his hand was completely 
restored. But they were filled with madness and 
began to discuss with one another what they would 
do to Jesus. 


THE TWELVE APOSTLES CHOSEN 


Now it came to pass in those days that he went 
into the mountain to pray, and he spent the whole 
night long in prayer to God. Then when day came, 
he called his disciples to him and selected from them 
twelve whom he also named “‘apostles’’: 

Simon whom he also named Peter and 

Andrew his brother and 

James and 

John and 

Philip and 

Bartholomew and 

Matthew and 

Thomas and 

James the son of Alphaeus and 

Simon called the Zealot and 


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Judas the son of James and 

Judas Iscariot who turned traitor. 

Then he came down with them and stopped upon 
a level place where there was a great crowd of his 
disciples and a huge multitude of people from all 
over Judea and Jerusalem and the sea coast of Tyre 
and Sidon, who had come to hear him and to be 
healed of their diseases. Those also who were 
troubled by unclean spirits were repeatedly cured. 
So all the crowd were seeking to touch him, because 
power was going out from him and he was curing 
everybody. 


THE SERMON ON THE MOUNT: FOUR BEATITUDES 


Then lifting his eyes upon his disciples he began to 
speak: 

“Happy the poor, because yours is the kingdom 
of God. 

Happy those who hunger now, because you will 
be satisfied. 

Happy those who weep now, because you will 
laugh. 

Happy are you whenever men hate you, and 
whenever they excommunicate you, and 
revile you and cast out your name as evil for 
the sake of the Son of Man. Burst into joy 
on that day and leap for joy, for, lo, your 
reward islargein heaven. Yea, their fathers 
used to treat the prophets in the same way.”’ 


FOUR WOES 


““But woe to you who are rich, because you are 
receiving your consolation in full. 


THE TRANSLATION 43 


Woe to you who are sated now, because you will 
be hungry. 

Woe, you who laugh now, because you will 
mourn and weep. 

Woe whenever all men speak you fair, for their 
fathers used to treat the false prophets in 
the same way.” 


THE NEW RIGHTEOUSNESS 


“But to you who are listening to me I say: 

Love your enemies; 

Do good to those who hate you; 

Bless those who curse you; 

Pray for those who insult you. 

To the one who strikes you on the cheek offer the 
other also: 

And do not keep back your undergarment from 
the one who robs you of your outer one. 

Give to every one asking you; 

And do not ask back your goods from the one 
who robs you. 

So as you wish that men do toward you, do you 
likewise to them. 

Now if you have a habit of loving those who love 
you, what sort of credit have you? 

Why, even the sinful love those who love them. 

So if you do good to those who do good to you, 

What sort of credit have you? Even the sinful 
do the same thing. 

Now if you lend to those from whom you hope to 
receive, what credit have you? Even sinners 


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THE GOSPEL ACCORDING TO LUKE 


lend to sinners that they may get back pay- 
ment in full. 

But you are to love your enemies and to do good 
to them and to lend to them despairing of 
nothing; 

Thus your reward will be great, and you will be 
sons of the Most High, because he is kind to 
the unthankful and wicked. 

Learn to be merciful as your Father is merci- 
ful; 

Now do not have the habit of criticism, and you 
will not be criticized; 

So do not have the habit of sharp condemnation, 
and you will not be condemned. 

Acquit, and you will be acquitted; 

Give and it will be given to you; 

Full measure, pressed down, shaken together, 
running over they will put into your lap; 

For with what measure you measure, it will be 
measured to you in return.’’ 


Then he spoke also a parable to them: 
“Can a blind man lead a blind man? Will they 


not both fall into the pit? <A disciple is not above his 
teacher, but every one when fully trained will be as 
his teacher. 


“Νοῦν why do you look at the speck that is in the 


eye of your brother, but do not observe the log that 
is in your own eye? How can you say to your 
brother, ‘Brother, let me pull out the speck that is 
in your eye,’ not yourself seeing the log in your own 
eye? You hypocrite, first pull out the log out of your 


THE TRANSLATION 45 


eye, and then you will see clearly how to pull out the 
speck that is in the eye of your brother. 

‘“‘Now there does not exist a good tree bearing 
rotten fruit nor, on the other hand, a rotten tree 
bearing good fruit. For each tree is known by its 
own fruit. Why, men do not gather figs out of thorn 
bushes, nor do they pick grapes from a bramble-bush. 
The good man out of the good treasure of his heart 
brings forth the good, and the evil man brings forth 
the evil out of the evil; for out of the abundance of 
the heart his mouth speaks. 

“Now why do you call me ‘Lord, Lord,’ and yet do 
not the things which I say? Every one who comes 
to me and listens to my words and practices them, I 
will show you to whom he is like. He is like a man 
building a house who dug and went deep and laid a 
foundation upon the rock; then, when a flood came, 
the river struck against that house, but it could not 
shake it, because it had been well built. But he who 
listened and failed to do is like a man who built a 
house upon the soil without a foundation against 
which the river struck and at once it fell in and loud 
came the crash of that house.”’ 


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CHAPTER VII 


CURE OF A CENTURION’S SLAVE 


When he had finished all his teachings in the hear- 
ing of the people, he went into Capernaum. 

Now a slave of a centurion was ill and at the point 
of death and he was dear to him. So on hearing 
about Jesus he sent to him elders of the Jews, begging 
him to come and bring his slave safe through the 
illness. Then they went to Jesus and kept urging 
earnestly saying: 

“He is worthy that you should do this, for he loves 
our nation and he himself built the synagogue for 
us.”’ 

Then Jesus started to go with them. But while 
he was already not far from the house the centurion 
sent friends saying to him: 

“Sir, no longer trouble yourself, for I am not fit 
that you come under my roof; and for this reason I 
did not deem myself worthy even to come to you. 
But speak a word and let my boy be healed. For I 
also am a man regularly under authority while having 
soldiers under myself. So I say to this one, ‘Go,’ and 
he goes, and to another, ‘Come,’ and he comes, and 
to my slave, ‘Do this,’ and he does it.”’ 

Now Jesus on hearing these words marvelled at 
him and turning to the crowd that was following him 
said: 

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THE TRANSLATION 47 


“T tell you, not even in Israel have I found so 
great faith.”’ 

Then those who had been sent returned to the 
house and found the slave well. 


THE SON OF THE WIDOW OF NAIN BROUGHT TO LIFE 


Now it came to pass soon afterwards that he went 
to a city called Nain, and his disciples and a great 
crowd were going along with him. So just when he 
got near the gate of the city, look! there was being 
carried out a dead man, an only son of his mother, 
and she was a widow. There was also a considerable 
crowd from the city with her. Now when the Lord 
saw her he took compassion on her and said to her: 

““Cease weeping.’’ 

Then he came forward and touched the bier, 
whereupon the bearers stopped and he said: 

“Young man, to you I say, Arise.” 

Then the dead man sat up and began to speak. So 
he gave him to his mother. But awe seized upon 
everybody and they began to glorify God saying: 

“A great prophet has arisen among us,’’ and 

“God has visited his people.” 

Then this story about him went forth in all Judea 
and all the country round about. 


THE DOUBT OF THE BAPTIST 


Now John’s disciples reported all these things to 
him. So John called two of his disciples to him and 
sent them to the Lord saying: 

“Are you the Coming One or are we to keep on 
looking for another?”’ 


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48 THE GOSPEL ACCORDING TO LUKE 


So the men came to Jesus and said: 

‘John the Baptist sent us to you saying, ‘Are you 
the Coming One or are we to keep on looking for 
another?’ ”’ 

At that very hour he healed many of diseases and 
scourges and evil spirits and he graciously bestowed 
sight upon many blind persons. Then he said in 
reply to them: 

‘‘Go and report to John what you have seen and 
heard: Blind men are recovering their sight, lame men 
are walking, lepers are getting cleansed, deaf men 
are hearing, dead men are rising, poor people are 
getting the gospel. And happy is he who is not led to 
stumble at me.” 


THE TRIBUTE OF JESUS TO JOHN 


But, when the messengers of John had gone away, 
he began to speak to the crowds about John: ° 

‘“‘What did you go out into the desert to behold? 
A reed tossed by the wind? But what did you go out 
to see? A man clad in soft clothing? Why, those 
who live in gorgeous apparel and luxury are in royal 
palaces. But what did you go out to see? A prophet? 
Yes, I tell you, and far more than a prophet. This 
is he concerning whom it is written: 

‘Lo, I am sending my messenger before your face, 

Who will make ready your way before you.’ 
I tell you, among those born of women there does 
not exist one greater than John; but the least in the 
kingdom of God is greater than he. 

“ΝΟΥ͂ all the people and the publicans, on hearing 
him, upheld the righteousness of God, since they had 


THE TRANSLATION 49 


been baptized with the baptism of John. But the 
Pharisees and the lawyers frustrated God’s purpose 
about themselves, since they were not baptized by 
him. To what therefore shall I liken the men of this 
generation? What then are they like? They are 
like children who sit in the market place and call to 
one another who say: 

‘We piped to you, and you refused to dance; 
We wailed to you, and you refused to weep.’ 
For John the Baptist has come eating no bread and 

drinking no wine, but you say: 
‘He has a demon.’ 
The Son of man has come eating and drinking, but 
you say: 
‘Lo, a glutton and a wine-drinker, a friend of tax- 
collectors and sinners.’ 
But wisdom is vindicated by all her children.”’ 


JESUS ANOINTED BY A SINFUL WOMAN IN THE HOUSE 
OF SIMON A PHARISEE 


Now one of the Pharisees insisted that he take a 
meal with him. So he came to the house of the 
Pharisee and reclined at the table. Just then a 
woman, who had been a sinner in the city, learning 
that he was reclining at table in the house of the 
Pharisee, brought an alabaster flask of perfume and 
took her stand behind at his feet weeping; then 
she began to wet his feet with her tears and she kept 
Wiping them off with the hair of her head and she 
continued affectionately kissing his feet and anoint- 
ing them with the perfume. But the Pharisee who 
had invited him on seeing it said to himself: 


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50 THE GOSPEL ACCORDING TO LUKE 


“Tf this man were a prophet, he would know who 
and of what character is the woman who is clinging 
to him, that she is a sinner.”’ 

Then Jesus replied to him: 

‘Simon, I have something to say to you.” 

And he answered, “‘Teacher, say on.”’ 

‘There were two men in debt to one money-lender. 
The one owed five hundred denaries, the other fifty. 
since they had nothing wherewith to pay, he gra- 
ciously released them both. Which of them therefore 
will love him most ?’”’ 

Simon answered: 

“‘T presume that the one to whom he forgave the 
most.”’ 

And he replied to him: 

“You have judged correctly.’’ 

Then he turned facing thewoman and said toSimon: 

“Do you see this woman? I came into your house, 
water for my feet you did not give me; but she wet 
my feet with her tears and wiped them with her hair. 
A kiss you did not give me; but she, since I came in 
has not ceased kissing my feet. My head you did not 
anoint with oil; but she anointed my feet with per- 
fume. Wherefore I tell you, her many sins have been 
forgiven, because she loved much; but he loves little 
to whom little is forgiven.”” So he said to her: 

“Your sins are forgiven.” 

Then those at table with him began to say among 
themselves: 

‘‘Who is this who even forgives sins?”’ 

But he said to the woman: 

“Your faith has saved you; go on in peace.” 


CHAPTER VIII 


ANOTHER TOUR OF GALILEE 


Now it came to pass soon afterwards that he was 
journeying city by city and village by village preach- 
ing and telling the good news about the kingdom of 
God. This time the twelve were with him and some 
women who had been cured of evil spirits and diseases 
—Mary called Magdalene, from whom seven demons 
had gone, and Joanna wife of Chuza, Herod’s 
steward, and Susanna, and many other women who 
indeed were contributing to their needs out of their 
means. 


THE PARABLE OF THE SOWER 


Now as a great crowd was coming together and 
they were coming from city after city, he spoke to 
them by parable: 

“There went forth the sower to sow his seed. 
Now while he was sowing, some of the seed fell along 
the road and it was trodden down and the birds of 
the air ate it up. But another part fell down upon 
the rock and after sprouting it was dried up because 
it had no moisture. Still another part fell in the 
midst of thorns, but the thorns grew together with it 
and choked it off. But another part fell into the good 


ground and it grew and bore fruit a hundredfold.”’ 
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As he said these things he called out repeat- 
edly: 

“Ἢρ who has ears to hear, let him hear.’’ 

But his disciples began to ask him what this par- 
able meant. 

Then he said: 

“To you it has been given to know the mysteries 
of the kingdom of God, but to the rest in parables, 
so that seeing they do not see and hearing they do not 
understand. Now this is the parable: The seed 15 
the word of God. And those by the wayside are 
those who hear; then comes the Devil and snatches 
away the word from their heart that they may not 
believe and be saved. So those on the rock are 
those who receive the word with joy when they hear 
it, but they have no root and they believe for a 
season and in a time of trial fall away. Now that 
which fell among the thorns, these are those who 
heard, but as they go on they are choked together 
by anxieties and riches and pleasures of life and do 
not come to maturity. But that in the good ground, 
these are those who in good and honest heart heard 
the word and hold it fast and bear fruit in patience. 
No one lights a lamp and covers it with a vessel or 
puts it under a bed, but places it upon a lampstand, 
that those who come in may see the light. For there 
is nothing hidden which will not become manifest, 
nor secret which will not be known and come into the 
open. Look out how you listen; for whoever is 
acquiring it will be given to him, and whoever is not 
acquiring even what he thinks he has will be taken 
away from him.”’ 


THE TRANSLATION 53 


CHRIST'S MOTHER AND BROTHERS 


Now his mother and his brothers came to see him, 
but they were not able to get in touch with him 
because of the crowd. But it was reported to him: 

“Your mother and your brothers are standing 
outside wishing to see you.”’ 

Then he replied to them: 

‘These are mother to me and brothers to me, 
these who are listening to the word of God and are 
putting it into practice.”’ 


THE STORM ON THE LAKE 


Now it came to pass one day that he and his dis- 
ciples went into a boat and he said to them: 

‘‘Let us cross over to the other side of the 
lake.”’ 

So they put out. Now as they were sailing along 
he fell off to sleep. Then there rushed down a sudden 
squall of wind upon the lake and they began to fill 
up and were in constant peril. So they came to him 
and waked him up saying: 

‘Master, Master, we are perishing.”’ 

But he rose up at once and rebuked the wind and 
the surge of the water; and they stopped instantly 
and there came at once a calm. ‘Then he said to 
them: 

‘Where is your faith?’’ 

But they grew afraid and marvelled saying to one 
another: 

““Who then is this that he gives orders both to the 
winds and to the water and they obey him?”’ 


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THE GERASENE DEMONIAC AND THE HERD OF SWINE 


Then they landed at the country of the Gerasenes 
which is just across from Galilee. Now when he 
stepped out upon the land there met him a man out 
of the city who had demons; and for a considerable 
time he had not put on an outer garment and he did 
not stay in a house, but in the tombs. So on seeing 
Jesus he screamed and fell down before him and ina 
loud voice said: 

“What have we in common, Jesus Son of the Most 
High God? I beg you, do not torment me.” 

For he was already commanding the unclean spirit 
to come out of the man. Now on many occasions it 
had seized him, when he was repeatedly put in hand- 
cuffs and fetters under guard, but, rending the bonds 
in two, he would be driven by the demon into the 
desert places. But Jesus questioned him: 

““What is your name?”’ 

And he said, “‘ Legion,’’ because many demons had 
gone into him. Then they began to beseech him not 
to order them to go away to the abyss. Now there 
was in that region a drove of many hogs feeding on 
the mountain. So they besought him to allow them 
to go into those hogs. And he allowed them. Then 
the demons went out of the man and went into the 
hogs, and the drove rushed down the steep slope into 
the lake and were strangled. But, when those who 
were feeding them saw what had happened, they fled 
and carried the news to the city and the country 
round. So they went out to see what had happened. 
When they came to Jesus, they found the man, from 


THE TRANSLATION 55 


whom the demons had gone, sitting at the feet of 
Jesus clothed and in his right mind and they became 
frightened. Then those who had seen it told them 
how the former demoniac had been cured. There- 
upon all the population of the country around the 
Gerasenes asked him to go away from them, because 
they were in a state of terror. So he entered into a 
boat and went back. Now the man from whom the 
demons had gone kept begging that he might be with 
him. But, he sent him back saying: 

“‘Go on back to your home and keep on telling 
how great things God has done for you.” 

So he went off proclaiming through all the city 
how great things Jesus had done for him. 


THE WOMAN WITH AN ISSUE AND THE DAUGHTER OF 
JAIRUS 


Now as Jesus was returning the crowd welcomed 
him, for they were all expecting him. Just then a 
man named Jairus came up who had long been a 
ruler of the synagogue. So he fell at the feet of Jesus 
and began to beseech him to come to his house, 
because he had an only daughter about twelve years 
old who was dying. But as he was going the crowds 
kept pressing upon him. Then a woman with an 
issue of blood for twelve years, who indeed could not 
be healed by any one, came up from behind and 
touched the tassel of his cloak and at once the flow 
of her blood ceased. Then Jesus said: 

“Who is it that touched me?”’ 

But, as all were denying it, Peter said: 


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‘Master, the crowds are hemming you in and 
crushing you.” 

But Jesus said: | 

‘Some one did touch me, for I felt power clean 
gone from me.” 

Then the woman, seeing that she had not escaped 
notice, came trembling and falling down before him 
she told before all the people why she had touched 
him and how she had been healed at once. So he 
said to her: 

‘‘Daughter, your faith has made you whole; go 
on in peace.” 

While he was still speaking there comes one from 
the house of the ruler of the synagogue saying to him: 

“Your daughter has died; no longer trouble the 
Teacher.”’ 

But Jesus hearing it replied to him: 

“ΝΟ longer fear; only believe, and she will 
recover.” 

Now when he came to the house he did not allow 
any one to go in with him except Peter and James 
and John and the girl’s father and mother. And they 
were all weeping and wailing over her. But he said: 

“‘Cease weeping, for she has not died, but is 
sleeping.”’ | 

Then they began to laugh at him, knowing that 
she had died. But he took hold of her hand and 
called saying: ‘‘My child, arise.”’ 

Then her spirit returned and she rose up at once, 
so Jesus ordered that something be given her to eat. 
Now her parents were astounded, but he com- 
manded them to tell no one what had happened. 


CHAPTER IX 


THE TOUR OF THE TWELVE THROUGH GALILEE 


Now he called the twelve together to him and gave 
them power and authority over all the demons and 
to heal diseases. Then he sent them forth to preach 
the kingdom of God and to work cures. So he said 
to them: 

“Take nothing along with you for the journey, 
neither staff, nor bag, nor bread, nor money, nor 
have two undergarments. So into whatever house 
you enter, there stay and go forth from there. And 
as many as do not welcome you, on leaving that city 
shake off the dust from your feet as a testimony 
against them.’’ So they began to go out and to go 
through the villages, preaching the good news and 
healing everywhere. 


THE FEARS OF HEROD ANTIPAS 


Now Herod the tetrarch heard all the things that | 


were going on and he began to be puzzled because 
it was said by some that John had risen from the 
dead, by others that Elijah had appeared, and by 
still others that one of the old prophets had arisen. 
50 Herod said: 

“John I beheaded. But who is this about whom I 
keep hearing such things?”’ 


So he kept trying to see him. 
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THE FEEDING OF THE FIVE THOUSAND 


Now the apostles came back and related to him all 
that they had done. Then taking them along he 
withdrew privately to a city called Bethsaida. But 
the crowds learned it and followed him. So he wel- 
comed them and began to speak to them about the 
kingdom of God and he kept on healing those who 
had need of cure. Now the day began to decline. 
So the twelve came to him and said: 

“Send the crowd off that they may go into the 
neighboring villages and farms and get lodging and 
find food there, because here we are in a desert place.”’ 

But he said to them: 

‘Do you give them something to eat.’’ 

Then they said: 

‘“We have no more than five loaves and two fishes, 
unless we go and buy provisions for all these people.” 

Now there were about five thousand men. Then 
he said to his disciples: 

‘“Make them recline in groups of about fifty.” 

This they did and they made all the people recline. 
Then, after taking the five loaves and the two fishes 
and looking up to heaven, he blessed them and kept 
giving to the disciples to set before the crowd. So 
they all ate and were satisfied, and there was taken 
up what was left for them, twelve baskets of broken 
pieces. 


PETER’S CONFESSION OF JESUS AS MESSIAH 


Now it came to pass that, while he was praying in 
solitude, the disciples were with him. So he ques- 
tioned them: 


THE TRANSLATION 59 


‘““Who do the crowds say I am?”’ 

Then they replied: 

“John the Baptist, and others say Elijah, and 
still others say that one of the old prophets has risen 
u D. 9 

So he said to them: 

“But you, who do you say I am?”’ 

Now Peter answered: 

“The Christ of God.” - 

But he sternly charged them and commanded 
them to tell this to no one, saying: 

‘“‘It is necessary that the Son of man suffer many 
things and be rejected at the hands of the elders and 
chief priests and scribes and be killed and on the 
third day be raised up.” 


RENUNCIATION URGED UPON ALL 


Then he said to all: 

“ΤῈ any one wishes to come on after me, let him 
disregard his own interests and take up his cross 
each day and keep on following me. For whoever 
wishes to save his life will lose it, but whoever loses 
his life for my sake will save it. Why, how is a man 
benefited if he gain all the world but lose or forfeit 
himself? For whoever is ashamed of me and of my 
words, of him will the Son of Man be ashamed 
when he comes in his glory and in that of the Father 
and of the holy angels. Yes, of a truth I say to 
you, there are some of those who stand here who 
will not taste death till they see the kingdom of 
God.”’ 


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THE TRANSFIGURATION OF JESUS 


Now about eight days after these sayings it came 
to pass that he took along Peter and James and John 
and went up into the mountain to pray. Then while 
he was praying the look on his face changed and his 
clothing became white and radiant. And, lo, two 
men were talking with him who in fact were Moses 
and Elijah, who had made their appearance in glory 
and were speaking of his departure which he was 
about to accomplish in Jerusalem. Now Peter and 
those with him had been overcome with sleep, but 
they suddenly got wide awake and saw his glory and 
the two men who were standing with him. Then it 
came to pass that, just as they were starting to leave, 
Peter said to Jesus: 

‘Master, it is good for us to be here. So let us 
make three tents, one for you, and one for Moses 
and one for Elijah.”’ 

He did not know what he was saying. But, as he 
was saying these things, there came a cloud and it 
began to overshadow them; and they grew alarmed 
when they passed into the cloud. Then a voice came 
out of the cloud saying: 

“This is my Son, my Chosen One; keep on heark- 
ening to him.”’ 

Now when the voice ceased Jesus was found alone. 
So they became silent and told no one in those days 
any of the things which they had seen. 


THE DEMONIAC BOY AT THE FOOT OF THE MOUNTAIN 


Now it came to pass on the next day when they 
had come down from the mountain that a large crowd 


THE TRANSLATION 61 


met him. Suddenly a man from the crowd cried out 
saying: 

“Teacher, I beg you to look upon my son, because 
he is my only child. Why, all at once a spirit seizes 
him and he suddenly shrieks; then it convulses him 
and with difficulty departs from him bruising him. 
Now I begged your disciples to cast it out, but they 
could not.”’ 

Then Jesus replied: 

“Ὁ generation unbelieving and perverse, how long 
shall I be with you and put up with you? Bring your 
son here to me.” 

But, while he was yet coming to him, the demon 
dashed him down and convulsed him violently. 
Then Jesus rebuked the unclean spirit and cured the 
boy and gave him back to his father. So they were 
all in awe at the majesty of God. 


PREDICTING HIS DEATH AGAIN 


New while all were wondering at all the things 
which he was doing, he said to his disciples: 

“Do you store these words in your memories, 
namely, the Son of man is about to be delivered into 
the hands of men.” 

But they continued ignorant of this saying: in- 
deed, it had been hidden from them that they should 
not perceive it. Besides, they continued afraid to 
ask him about this saying. 


AN OBJECT LESSON IN HUMILITY 


Now there sprang up among them a dispute as to 
who among them perchance might be greatest. But 


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Jesus knowing the wrangling in their hearts took a 
little child and placed it by his side. Then he said to 
them: 

““Whoever welcomes this little child in my name 
welcomes me, and whoever welcomes me welcomes 
him who sent me; for the one who is the lowliest 
among you all is great.”’ 


THE INTOLERANCE OF JOHN 


Then John said: 

““Master, we saw one casting out demons in your 
name, but we tried to stop him, because he does not 
follow with us.” 

Jesus said to him: 

“‘Cease hindering him, for he who is not against 
you is for you.” 


THE INTOLERANT SAMARITANS 


Now it came to pass that, as the days for his Ascen- 
sion were being completed, he set his face firmly to 
go on to Jerusalem. So he sent messengers before 
his face. Then they went and entered into a village 
of the Samaritans to make preparations for him. 
But they would not receive him, because his face was 
going towards Jerusalem. So the disciples, James 
and John, on seeing it, said: 

‘“‘Lord, do you wish us to bid fire to come down from 
heaven and consume them?”’ 

But he turned quickly and rebuked them. Then 
they went to another village. 


THE TRANSLATION 63 


TESTING THREE WOULD-BE DISCIPLES 


Now as they were going on the way a man said 
to him: 

“T will follow you wherever you go.”’ 

But Jesus said to him: 

“The foxes have holes and the birds of the air 
nests, but the Son of man has not where to lay his 
head.”’ 

Then he said to another man: » 

‘Follow me.’’ 

But he said: 

‘Permit me first to go back and bury my father.” 

Then he replied to him: 

“Leave the dead to bury their own dead, but do 
you go forth and proclaim the kingdom of God.”’ 

Still another man said: 

“T will follow you, Lord. But first permit me to 
bid good-bye to the folks at home.” 

But Jesus said to him: 

“ΝΟ one who has just put his hand to a plow and 
keeps on looking behind him is fit for service in the 
kingdom of God.” 


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CHAPTER X 


THE MISSION OF THE SEVENTY 


Now after this the Lord appointed seventy others 
and sent them forth by twos before his face into 
every city and place whither he himself was about 
to come. So he said to them: 

“The harvest is abundant, but the workers are few. 
Beseech therefore the Lord of the harvest that he 
send out at once workers into his harvest. Go on 
your way. Look! I am sending you forth as lambs 
in the midst of wolves. Do not carry purse, wallet, 
sandals, and salute no one along the way. And into 
whatever house you enter, first say, “Peace to this 
house.’ Now if a son of peace be there, your peace 
will rest upon him; but if not, it will come back upon 
you. Now in that very house stay on, eating and 
drinking what they provide, for the worker is worthy 
of his wages. Do not keep changing from house to 
house. So into whatever city you enter, if they wel- 
come you, eat what is offered you, and go on healing 
the sick there and keep on saying, “The kingdom of 
God has come nigh to you.’ But into whatever city 
you enter, if they do not welcome you, go out at once 
into its streets and say, ‘Even the dust from your city 
that has stuck to our feet we are wiping off against 
you.’ Only keep on learning this, that the kingdom 


of God has drawn nigh. I tell you, on that day it will 
64 


THE TRANSLATION 65 


be more tolerable for Sodom than for that city. Woe 
to you, Chorazin! Woe to you, Bethsaida! For if 
in Tyre and Sidon had been wrought the miracles 
which have been done among you, long ago they 
would have repented sitting in sackcloth and ashes. 
But it will be more tolerable for Tyre and Sidon in 
the judgment than for you. And you, Capernaum! 
Will you be exalted to heaven? Down to Hades you will 
go. He who listens to you listens to me, and he who 
sets you aside sets me aside. And he who sets me 
aside sets aside him who sent me.’’ 


THE RETURN OF THE SEVENTY AND THE JOY OF JESUS 


Now the seventy came back with joy saying: 
‘Lord, even the demons are submitting to us in your 
name.’ 

But he said to them: 

‘“‘I was already seeing Satan fall as a flash of 
lightning out of heaven. See! I have given you the 
right to tread on serpents and scorpions and to trample 
down all the power of the Enemy, and nothing shall 
harm you. However no more rejoice in this fact, 
that the spirits are submitting to you, but keep on 
rejoicing that your names are enrolled in heaven.”’ 

At that very hour he exulted in the Holy Spirit 
and said: 

“T make acknowledgment to thee, Father, Lord 
of heaven and of earth, because thou didst hide these 
things from wise and learned men, and didst reveal 
them to babes. Yes, Father, because thy good 
pleasure has made it so. All things have been 
delivered unto me by my Father, and no one knows 


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who the Son is except the Father and who the Father 
is except the Son and he to whom the Son wills to 
reveal him.”’ 

Then he turned to the disciples and said pri- 
vately: 

‘Happy are the eyes that are seeing what you are 
seeing. For I tell you, many prophets and kings 
wanted to see what you are seeing, but they did not 
see, and to hear what you are hearing, but they did 
not hear.”’ 


A LAWYER’S QUERY AND THE PARABLE OF THE GOOD 
SAMARITAN 


Just then a lawyer stepped up to tempt him saying: 

“Teacher, by doing what shall I inherit eternal 
life? ”’ 

And he replied: 

“What is written in the law’ How do you read 
100 

Then he replied: 

“You shall love the Lord your God with all your 
heart and all your soul and all your strength and all 
your mind and your neighbor as yourself.” 

He said to him: 

“You have answered right. Keep on doing this and 
you will live.” 

But wishing to set himself right he said to Jesus: 

“But who is my neighbor?”’ 

Jesus took him up and said: 

“Α man was going down from Jerusalem to Jericho 
and he fell among robbers who after both stripping 
him and beating him went off leaving him half dead. 


THE TRANSLATION 67 


Now by chance a priest was going down by that road 
and on seeing him he passed by on the other side. 
So likewise a Levite came down to the place and on 
seeing him passed by on the other side. But a 
Samaritan, being on a journey, came down upon him 
and on seeing him took pity on him. So he came to 
him and bound up his wounds pouring oil and wine 
upon them. Then he mounted him on his own beast 
and brought him to an inn and took care of him. On 
the morrow he drew out two denaries and gave them 
to the innkeeper saying: 

‘Take care of him, and whatever you spend in 
addition I will repay you when I come back.’ 

Which of these three men seems to you to have 
acted as neighbor to the man who fell among the 
robbers?”’ 

Then he said: 

“The one who took pity on him.” 

Jesus said to him: 

““Go on and keep on doing likewise.”’ 


IN THE BETHANY HOME 


Now as they were journeying on he came to a 
certain village where a woman named Martha wel- 
comed him to her house. She had a sister called 
Mary who also took her seat at the feet of the Lord 
and would listen to his talk. But Martha was getting 
worried about much preparation. All of a sudden 
she burst in and said: 

“Lord, don’t you care that my sister has been 
leaving me to do the work alone? Tell her to take 
hold and help me.” 


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41 But the Lord replied to her: 
“‘Martha, Martha, you are anxious and agitated 
about many things. But there is actual need of just 
42 one dish. Now Mary has chosen the good portion 
which indeed shall not be taken away from her.” 


CHAPTER XI 


THE MODEL PRAYER 


Now it came to pass while he was in a certain place 
praying, that, when he ceased, one of his disciples 
spoke to him: 

“Lord, teach us the habit of prayer as John also 
taught his disciples.’’ 

Then he said to them: 

“Whenever you pray, say, Father, 

Hallowed be thy name; 

Let thy kingdom come; 

Keep on giving us our bread for the morrow each 
day; 

And forgive us our sins, for we also ourselves 
forgive everyone owing us; 

And bring us not into temptation.” 


PARABLE OF THE FRIEND AT MIDNIGHT ABOUT 
PERSEVERANCE IN PRAYER 


Then he said to them: 

‘Suppose one of you has a friend and goes to him 
in the middle of the night and says to him: 

‘Friend, lend me three loaves of bread, since a 
friend of mine has come to my house from a journey 
and I have nothing to set before him.’ 

But suppose he replies from inside: 


‘Stop troubling me. The door is already shut 
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tight, and my children are with me in the bed. I 
cannot get up and give you anything.’ 

I tell you, though he will not get up and give him 
anything because he is his friend, yet because of his 
persistence he will get up and give him as much as 
he needs. So I say to you: 

Ask, and it will be given you; 

seek, and you will find; 

Knock, and it will be opened to you. 

For every one who asks receives; 

And the one who seeks finds; 

And to the one who knocks it will be opened. 

Now what father among you, if his son asks him for 
a fish, will hand to hima snake instead of a fish? 

Or if he ask him for an egg, will he hand over to 
him a scorpion? 

If you, then, being evil, know how to give good 
gifts to your children, how much more will 
your Father in heaven give the Holy Spirit 
to those who ask him?” 


THE BLASPHEMOUS ACCUSATION 


Now he was casting out a dumb demon, and, when 
the demon had gone out, the dumb man spoke. Then 
the crowds marvelled; but some of them said: 

‘““By Beelzebub the prince of the demons he casts 
out the demons.” 

But others, tempting him, were demanding from 
him a sign from heaven. But he, knowing their 
thoughts, said to them: 

‘““Every kingdom divided against itself undergoes 
desolation, and house falls against house. And if 


THE TRANSLATION 71 


Satan is actually at variance with himself, how will his 


kingdom stand? Yet you say that I am casting out 
the demons by Beelzebub. Now if I by Beelzebub 
cast out the demons, by whom do your sons cast them 
out? For this reason they will themselves be your 
judges. But if I by the finger of God cast out the 
demons, then the kingdom of God has come to you. 
Whenever the strong man thoroughly armed keeps 
guard over his own premises, his property is left in 
peace. But whenever one stronger than he attacks 
him and overcomes him, he takes away from him 
the full armor on which he had relied and distributes 
his spoils. He that is not with me is against me, and 
he that gathers not with me scatters. Whenever the 
unclean spirit leaves the man, it goes through water- 
less places seeking rest; and, not finding any, says: 

“‘T will return to my house which 1 left.’’ 

But on coming it finds it unoccupied, swept and in 
order. Then it goes off and brings along seven other 
spirits worse than itself. So they enter in and dwell 
there and the last state of that man becomes worse 
than the first.’ 


EXCLAMATION OF A WOMAN 


Now it came to pass that, while he was saying 
these things, a woman out of the crowd raised her 
voice and said to him: 

“Happy is the womb that bore you and the breasts 
that you sucked.”’ 

But he said: 

“Yes, rather, happy are those who are listening to 
the word of God and keep observing it.” 


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THE PRESENT EVIL GENERATION 


Now as the crowds were thronging upon him, he 
began to speak: 

‘This generation is an evil generation. It seeks a 
sign, but no sign will be given to it except the sign 
of Jonah. For just as Jonah became a sign to the peo- 
ple of Nineveh, so also the Son of man will be to this 
generation. The queen of the South will rise up at 
the judgment with the men of this generation and 
condemn them; because she came from the ends of 
the earth to hear the wisdom of Solomon, but, lo, 
One greater than Solomon is here. The men of 
Nineveh will stand up at the judgment with the 
men of this generation and will condemn it; be- 
cause they repented at the preaching of Jonah, but, 
lo, One greater than Jonah is here. No one after 
lighting a lamp puts it in a cellar or under the bushel, 
but upon the lamp-stand, that those who come in 
may enjoy the light. The lamp of the body is your 
eye. Whenever your eye is sound, then all your 
body is lighted up. But whenever it is diseased, 
then your body is in darkness. Keep on the watch 
whether the light that is in you is darkness. If then 
all your body is lighted up, not having any part in 
darkness, all of it will be lighted up as when the lamp 
gives you light by its brilliant light.”’ 


THE HYPOCRISY OF THE PHARISEES 


Now on the occasion of his speaking a Pharisee 
invites him to take lunch at his house. So he went in 
and reclined at table. Now the Pharisee, observing 


THE TRANSLATION 73 


it, marvelled that he had not first washed before the 
lunch. But the Lord said to him: 

‘‘Now you Pharisees do make clean the outside of 
the cup and the plate, but your heart within is full 
of greed and malice. Fools! Did not he who made 
the outside make the inside also? Only give as alms 
what is within and, lo, all things are clean to you. 

But woe to you Pharisees! because you tithe the 
mint and the rue and every garden herb, but pass 
by justice and the love of God. Now these you 
ought to do and not to disregard those. 

Woe to you Pharisees! because you love the front 
seats in the synagogues and the salutations in the 
marketplaces. 

Woe to you! because you are like indistinct 
graves, and the men who walk over them do not know 
101. 

Then one of the lawyers interrupts him and says: 

“Teacher, in saying these things you are insulting 
us also.” 

But Jesus said: 

‘Woe to you lawyers also! because you load men 
with loads hard to carry, but do not yourselves touch 
the loads with one of your fingers. 

Woe to you! because you build tombs for the 
prophets, whereas your fathers killed them. Accord- 
ingly you bear witness to your approval of the deeds 
of your fathers, because they killed them, while you 
build tombs for them. For this reason also the 
Wisdom of God said, ‘I will send to them prophets 
and apostles and some of them they will kill and 
persecute;’ in order that the blood of all the prophets 


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that is continually shed from the foundation of the 
world may be required of this generation, from the 
blood of Abel to the blood of Zachariah who 
perished between the altar and the House. Yes, 
I tell you, it will be required of this generation. 

Woe to you lawyers! because you have taken away 
the key of knowledge. You yourselves have not 
gone in, and you pare hindered those who were 
trying to enter.’ 

Then after he went out of the house, the scribes 
and the Pharisees began to be violently enraged 
against him and to ply him with more questions, 
lying in ambush to snatch something out of his 
mouth.”’ 


CHAPTER XII 


WARNING THE DISCIPLES AGAINST THE LEAVEN OF 
THE PHARISEES 


Meanwhile, as the people had come together to 
him in tens of thousands so that they were trampling 
upon one another, he began to speak to his disciples 
frst: 

‘‘Beware of the leaven of the Pharisees, which is 
hypocrisy. Now nothing has been covered up that 
will not be uncovered and nothing is secret that will 
not be made known; because whatever you spoke 
in the darkness will be heard in the light and what 
you whispered into the ear in the inner chambers will 
be proclaimed upon the housetops. 

Now to you my friends I say, 

Do not grow afraid of those who kill the body and 
after that can do nothing more. But I will show 
you whom to fear. Fear him who after killing has 
authority to cast into Gehenna; yes, I tell you, fear 
him. Are not five sparrows sold for two pence? 
And yet not one of them is forgotten in the sight 
of God. Yea, even the hairs of your head have all 
been counted. Cease being afraid. You surpass in 
value many sparrows. 

Now I tell you, every one who will confess me 
before men, the Son of man also will confess him 


before the angels of God. But he who denies me 
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before men will be denied before the angels of God. 
So every one who will speak a word against the Son 
of man, it will be forgiven him; but there will be no 
forgiveness for the one who commits blasphemy 
against the Holy Spirit. Now when they are bringing 
you before synagogues and magistrates and authori- 
ties, do not grow anxious how to defend yourselves 
or what to say; for the Holy Spirit will teach you 
in that very hour what you must say.” 


REBUKE TO THE AVARICIOUS BROTHER AND THE 
PARABLE OF THE RICH FOOL 


Just then one out of the crowd said to him: 
“Teacher, tell my brother to share the inheritance 
with me.” 

But he replied: 

‘‘Man, who appointed me a judge or divider over 
you?”’ 

Then he added to them: 

‘Keep a sharp eye and avoid every form of covet- 
ousness, for not even when one has abundance does 
his life consist of his possessions.”’ 

Then he spoke a parable to them saying: 

“Α certain rich man’s farm produced bountifully. 
So he began to argue with himself saying: 

‘What shall I do, because I have nowhere to store 
my crops?’ 

Then he said: 

‘This I will do. I will pull down my storehouses 
and I will build bigger ones; and I will store in them 
all my grain and my goods. Then I will say to my 
soul, Soul, you have many good things laid up for 


THE TRANSLATION 717 


many years; go on taking your ease, eat, drink, be 
merry. 

But God spoke to him: 

‘Fool! This very night they are demanding your 
soul of you; and the things which you have gotten 
ready, whose will they be?’ 

So is the man who lays up treasure for himself and 
is not rich in God.”’ 


TRUSTING GOD’S PROVIDENTIAL CARE AND PARABLE 
OF THE MASTER AND HIS SERVANTS 


Now he said to his disciples: 

‘“‘For this reason I say to you, Cease being anxious 
for your life what to eat or for your body what to 
puton. For the life is something more than food and 
the body than clothing. Think of the ravens, for 
they neither sow nor reap, who have neither store- 
room nor granary; and yet God feeds them. Of how 
much more value are you than the birds! Which 
of you by being anxious can add half a yard to his 
stature? If then you cannot do a very little thing, 
why are you anxious about the rest? Think of the 
lilies how they grow; they do not toil nor do they 
spin. And yet, I tell you, not even Solomon in all 
his glory adorned himself as one of these. Now if 
God so clothes the grass which today is in the field 
and tomorrow is thrown into the oven, how much 
more will he clothe you, men of little faith? So then 
do you cease seeking what to eat and what to drink 
and cease living in suspense. For all the pagans of 
the world seek after these things, while your Father 
knows that you need them. But do you keep on 


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seeking the kingdom of God and these things will be 
given you in addition. 

Dismiss your fears, you little flock, because your 
Father takes pleasure in giving you the kingdom. 
Sell your belongings and give alms. Make purses for 
yourselves that do not grow old, a treasure unfailing 
in the heavens where a thief does not come nor does 
a moth destroy. For where your treasure is, there 
will your heart be also. 

Let your loins be girded and your lamps be burn- 
ing, and be like men watching for their lord when he 
is to return from the wedding feast, that they may 
open the door for him at once when he comes and 
knocks. Happy are those slaves whom the lord on 
coming will find watching. Ofa truth I tell you that 
he will gird himself and make them recline at table 
and will come and wait on them. Whether he comes 
in the second or in the third watch and finds them so, 
happy are they. But keep this in mind that, if the 
master of the house had known at what hour the 
thief was coming, he would not have allowed his 
house to be broken into. So do you keep on the alert, 
because the Son of man is coming at an hour when 
you are not expecting him.” 


PARABLE OF THE GOOD STEWARD 


Then Peter said: 

‘“‘Lord, do you mean this parable for us or for all?” 

So Jesus said: 

““Who then is the reliable, thoughtful, steward 
whom the lord will place over his household to give 
out the rations at the proper time? Happy is that 


THE TRANSLATION 79 


slave whom his lord will find doing so when he comes. 
I tell you truly that he will place him over all his 
property. But if that slave say in his heart, ‘My 
lord takes his time in coming,’ and begin to beat the 
menservants and maidservants and to eat and to 
drink and to get drunk, the lord of that slave will 
come on a day when he is not expecting him and at 
an hour which he does not know, and he will cut him 
in two and will appoint his portion with the unfaith- 
ful. But that slave who knows the will of his lord and 
does not get ready or do according to his will will be 
beaten with many lashes; while the one who does 
not know and does things worthy of lashes will be 
beaten with few. Hence much will be required of 
him to whom much was given, and people will demand 
much more of him to whom they have entrusted much. 

It is fire that I came to cast upon the earth, and 
how I wish that it were already kindled. And a bap- 
tism I have to be baptized with, and how I am urged 
on till it be accomplished. Do you think that I came 
to give peace on earth? No, I tell you, but rather 
dissension. For from now on there will be five in 
one house split into parties, three against two and 
two against three; they will be divided, father 
against son and son against father, mother against 
daughter and daughter against mother, mother-in-law 
against daughter-in-law, and daughter-in-law against 
mother-in-law.” 


THE SIGNS OF THE TIMES 


Now to the crowds he said: 
‘“‘When you see a cloud rising in the west, at once 


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you say, ‘A shower is coming,’ and so it happens. 
But when you see a south wind blowing, you say, 
‘There will be a hot wave,’ and it comes. You 
hypocrites, you know how to interpret regularly the 
look of earth and sky. Then how is it that you do not 
know how to interpret this critical time? And why 
of yourselves also do you not judge what is right? 
When, for instance, you are going with your oppo- 
nent before a magistrate, on the way take pains to be 
wholly rid of him, lest he drag you before the judge. 
Then the judge will turn you over to the court officer 
and the court officer will thrust you into prison. 
I tell you, you will not get out from there till you pay 
even the last pittance.” 


CHAPTER XIII 


REPENTANCE URGED IN THE LIGHT OF CURRENT INCI- 
DENTS AND BY THE PARABLE OF THE BARREN 
FIG TREE 


Now just at that very time some people came up 
to tell him about the Galilaeans whose blood Pilate 
had mingled with their sacrifices. But he replied to 
them: “‘Do you think that these Galileans had be- 
come sinners beyond all the Galileans, because they 
have suffered thus? I tell you, No. But unless you 
repent, you will all perish in like manner. Or those 
eighteen on whom the tower at Siloan fell and killed 
them, do you think that they had become debtors 
beyond all the men who dwell in Jerusalem? I tell 
you, No. But, unless you repent, you will all perish 
in the same manner.”’ 

Then he proceeded to tell this parable: 

“Α man had a fig tree planted in his vineyard. 
So he came seeking fruit on it, but he did not find any. 
Then he said to the vinedresser: 

‘See here, it is three years since I have been coming 
seeking fruit on this fig tree, but I do not find any. 
Cut it down. Why does it also cumber the ground?’ 

But he replies to him: 

‘Sir, leave it this year also, till I dig around it and 
throw in manure. Then if it bear fruit for the future 


—; but if not, you may cut it down.’ ”’ 
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THE CRIPPLED WOMAN IN THE SYNAGOGUE 


Now he was teaching in one of the synagogues on 
the sabbath. Just then there was present a woman 
who for eighteen years had had a spirit that caused 
infirmity, so that she was bent double and was not 
able to straighten herself properly. So, when Jesus 
saw her, he called to her and said: 

“Woman, you are released from your infirmity.” 

Then he placed his hands on her and at once she 
was set straight and began to glorify God. But the 
head of the synagogue, indignant because Jesus 
had healed on the sabbath, said to the crowd: 

‘There are six days on which work must be done. 
By coming on them therefore get healed and not on 
the sabbath day.”’ 

But the Lord replied to him: 

“Hypocrite, does not each of you on the sabbath 
let out his ox or his donkey from the stall and lead 
him away to water? Now ought not this woman, 
being a daughter of Abraham, whom Satan had 
bound now for eighteen years, to be set free from 
her bondage on the sabbath day?”’ 

Then, as he was saying these things, all those op- 
posed to him were blushing with shame, while all the 
crowd were rejoicing at all the glorious things that 
were taking place at his hands. 


PARABLES OF THE MUSTARD SEED AND THE LEAVEN 


Jesus then went on to say: 
“ΤῸ what is the kingdom of God like and to what 
shall I compare it? It is like a grain of mustard seed 


THE TRANSLATION 83 


which a man took and threw into his own garden. 
Then it grew and became a tree and the birds of the 
air roosted in its branches.” 

And again he said: 

“To what shall I compare the kingdom of God? 
It is like leaven which a woman took and hid in a 
bushel of flour until all of it was leavened.”’ 


THE QUESTION ABOUT THE NUMBER OF THE SAVED 


Now he was travelling through cities and villages 
teaching and making his way to Jerusalem. Then 
some one said to him: 

‘“‘Lord, are they few who are to be saved?”’ 

Then he said to them: 

“Keep on striving to go in through the narrow 
door, because many, I tell you, will seek to go in, but 
they will not be able, when once the master of the 
house gets up and shuts the door and you begin to 
stand outside and to knock repeatedly at the door 
saying: ‘Lord, open for us;’ but he will answer: ‘I do 
not know you whence you are.’ 

Then you will begin to say: 

‘We ate and drank in your presence and you taught 
in our streets.’ 

But he will say to you: 

‘I do not know whence you are. Depart from me, 
all you workers of iniquity.’ 

Out there will be the weeping and the gnashing of 
teeth, when you see Abraham and Isaak and Jacob 
and all the prophets in the kingdom of God and 
yourselves repeatedly driven away. So they will 
come from the east and the west, and north and south, 


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and take their places at table in the kingdom of 
God. And, lo, there are last who will be first and 
there are first who will be last.”’ 


A MESSAGE TO HEROD ANTIPAS AND THE LAMENT OVER 
JERUSALEM | 


At that very hour some Pharisees came forward 
saying to him: 

““Get out and move on from here, because Herod 
wants to kill you.” 

But he replied to them: 

“Ὁ, tell that fox: 

‘Look! I cast out demons and perform cures today 
and tomorrow and on the third day I finish my task.’ 

But I must go on my way today and tomorrow and 
the next day, because it is not permissible for a 
prophet to perish outside of Jerusalem. 

O Jerusalem, Jerusalem, you who slay the prophets 
and stone those sent to you! How often have I 
wished to gather together to me your children as a 
hen her own brood under her wings, but you refused 
to come. Look! Your house is abandoned to you. 
But I tell you, you will not see me till you say: 

‘Blessed is he who comes in the name of the Lord.’ "’ 


CHAPTER XIV 
DINING WITH A PHARISEE ON THE SABBATH, HEALING 
A DROPSICAL MAN, THREE PARABLES 


Now on his going to the house of one of the rulers 
of the Pharisees to take a meal on the sabbath it 
happened that they kept watching him closely. Just 
in front was a man suffering from dropsy. 

Then Jesus replied to the lawyers and Pharisees: 

“‘Ts it allowed to heal on the sabbath or not?”’ 

But they made no reply. So he took hold of him 
and cured him and sent him away. Then he said 
to them: 

“Which of you, if your son or ox fall into a well, 
will not at once draw him up on a sabbath day?”’ 

But they had no power to reply to this: 

Then he spoke a parable to the guests, noticing 
how they had been picking out for themselves the 
chief places, saying to them: 

“When you are invited by anyone to a wedding- 
feast, do not recline in the post of honor, lest one 
more honored than you be invited by him, and lest 
the man who invited you both come and say to you, 
‘Make room for this man;’ and then you will begin 
with shame to take and keep the last place. But, 
when you are invited, go and recline in the last 
place, so that, when the man who has invited you 


comes, he will say to you, ‘Friend, Come up much 
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higher.’ Then you will have honor in the presence of 
all your fellow-guests. For every one who pushes 
himself forward will be humbled, and he who humbles 
himself will be exalted.”’ 

Then he proceeded to tell a parable to the one who 
had invited him: 

““When you have a lunch or a dinner, do not 
habitually invite your friends or your brothers or 
your kinsfolk or your rich neighbors, with the hope 
that they will also invite you in return and so you will 
get a requital. But, when you have a reception, 
have the habit of inviting the poor, the crippled, the 
lame, the blind. Then you will be happy, because 
they are not able to pay you back, for you will get 
your pay back at the resurrection of the righteous.”’ 

But one of the fellow-guests, after hearing this, 
said to him: 

‘““Happy he who will eat bread in the kingdom of 
God.’ 

Then Jesus said to him: 

“Α man was giving a great dinner and he had 
invited many. So he sent his slave at the hour of the 
dinner to say to the invited guests: 

‘Begin to come, because things are now ready.’ 

But they all with one voice began to beg off. The 
first told him: 

‘I have just bought some land and I am obliged 
to go and look at it. I pray you consider me ex- 
cused.’ 

Then another said: 

‘I have just bought five yoke of oxen and am going 
to try them. I pray you, consider me excused.’ 


THE TRANSLATION 87 


Still another said: 

‘I have just married a wife and for this reason I 
am not able to come.’ 

So the slave returned and reported these answers 
to his lord. Then the master of the house became 
angry and said to his slave: 

‘Go out at once into the streets and lanes of the 
city and bring in here the poor and crippled and 
blind and lame.’ 

After that the slave said: 

‘Sir, what you ordered has been done, and yet there 
is room.’ 

Then the lord said to his slave: 

‘Go out into the highways and hedgerows and 
compel people to come in, that my house may be 
filled. For I tell you that not one of those men who 
have been invited shall taste my dinner.’ ”’ 


PARABLES ABOUT COUNTING THE COST, THE RASH 
BUILDER AND THE RASH KING 


Now great crowds were going along with him when 
he suddenly turned and said to them: ‘If any one is 
coming to me who does not hate his own father and 
mother and wife and children and brothers and sis- 
ters, and still more, his own life also, he cannot be a 
disciple of mine. 

Whoever does not bear his own cross and come 
after me cannot be a disciple of mine. 

For which of you, wanting to build a tower, does 
not first sit down and calculate the cost to see if he 
has enough to complete it? Lest perchance, when 
he has laid a foundation and is not able to finish 


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it, all who behold it begin to poke fun at him 
saying: 

‘This fellow began to build, but was not able to 
finish.’ 

Or what king, going to clash with another king in 
war, will not first sit down and deliberate whether 
he is able with ten thousand men to meet the one 
who is coming against him with twenty thousand? 
And if not, while the other is still at a distance, he 
sends an embassy and asks for peace. 

So then no one of you who does not renounce all 
his own belongings can be a disciple of mine. Salt, 
indeed, is good; but if even the salt become tasteless, 
with what willit be seasoned? It is fit for neither soil 
nor manure. People throw it out. He that has 
ears to hear let him keep on hearing.” 


CHAPTER XV 


THREE PARABLES IN DEFENCE OF SAVING PUBLICANS 
AND SINNERS 


Now there were drawing near to him all the tax- 
collectors and sinners to listen to him. But the 
Pharisees and the scribes began to murmur violently 
saying: 

“This fellow welcomes sinners and eats with 
them.”’ 


THE LOST SHEEP 


Then he spoke this parable to them: 

“What man among you who has a hundred sheep 
and loses one of them does not leave behind the 
ninety-nine in the desert and go on after the lost 
sheep till he find it? Then after finding it he puts 
it upon his shoulder full of joy, and on reaching home 
he calls together his friends and his neighbors saying: 

“Rejoice with me because I have found my sheep 
that was lost.’ 

I tell you that just so there will be more joy in 
heaven over one repenting sinner than over ninety- 
nine righteous persons who have no need of repent- 
ance.”’ 


THE LOST COIN 


“Or what women with ten coins, if she lose one 


coin, does not light a lamp and sweep the house clean 
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and keep on seeking carefully till she find it? Then 
after finding it she calls together her women friends 
and neighbors saying: 

‘Rejoice with me, because I have found the coin 
which I lost.’ 

So, I tell you, joy comes in the presence of the 
angels of God over one repenting sinner.” 


THE LOST SON 


Then he said: 

‘‘A man had two sons. Now the younger of them 
said to his father: 

‘Father, give the share of the property that is going 
to fall to me.’ 

So he divided the estate between them. Then 
shortly afterwards the younger son got everything 
together and went off to a distant country where 
he threw his money away in dissolute living. Now, 
when he had spent it all, there came a great famine 
throughout that country so that he himself began 
to be in actual need. Then he went and clung to 
one of the citizens of that country who sent him to 
his fields to tend hogs. He even began to crave a 
meal out of the carob pods which the hogs were 
eating, but no one would give them to him. Then 
he came to himself and said: 

‘How many of my father’s hired men have more 
food than they can eat, while I am here perishing 
with hunger. I will arise and go to my father and I 
will say to him: Father, I have sinned against heaven 
and to your face. I am no longer worthy to be called 
a son of yours. Treat me as one of your hired men.’ 


THE TRANSLATION 91 


Then he rose up and came to his father. But, 
while he was yet a long way off, his father saw him 
and took pity on him and ran and fell upon his neck 
and kissed him eagerly. Then the son said to him: 

‘Father, I have sinned against heaven and to your 
face. I am no longer worthy to be called a son of 
yours.’ 

But his father spoke to his slaves: 

‘Quickly fetch a robe, the finest one, and put it on 
him; and give him a ring for his hand and sandals 
for his feet; and bring on the fatted calf, slay it, and 
let us eat and enjoy ourselves; because this my son 
was dead and he has come back to life, he was lost 
and has been found.’ 

So they began to be merry.”’ 


THE ELDER SON’S ANGER 


“ΝΟΥ his elder son was on the farm. But when 
coming in he drew near the house, he heard music 
and dancing. Then he called one of the lads to him 
and began to inquire what this could be. So he told 
him: 

‘Your brother has come, and your father has killed 
the fatted calf, because he has gotten him back safe 
and sound.’ 

But he became angry and would not goin. Then 
his father came out and began to urge him. But he 
replied to his father: 

‘See how many years I have been serving you like 
a slave and I have never yet overstepped a command 
of yours, but you have never given me even a kid 
that I may make merry with my friends. But when 


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this son of yours who has eaten up your estate with 
harlots came, you killed for him the fatted calf.’ 

Then he said to him: 

‘My child, you have always been with me, and all 
mine is yours. To make merry and to rejoice was 
our duty, because this your brother was dead and 
has come to life, and though lost he has been found 
again. |?" 


CHAPTER XVI 


PARABLE OF THE DISHONEST STEWARD 


Now he went on speaking, this time to the dis- 
ciples: 

‘““There was a rich man who had a steward who 
was accused to him as squandering his property. 
So he called him in and said to him: 

‘What is this I am hearing about you? Render 
the account of your stewardship for you cannot be 
steward any longer.’ 

Then the steward said to himself: 

‘What am I to do now that my lord is taking the 
stewardship away from me? I have not strength to 
dig for a living and I am ashamed to begin to beg. 
Now I know what to do, that when I am discharged 
from my position they may welcome me to their 
homes.’ 

50 he called to him each one of his lord’s debtors 
and said to the first: 

‘How much do you owe my lord?’ 

The man answered: 

‘Nine hundred gallons of oil.’ 

Then he said to him: 

‘Take your papers and sit down quickly and write 
four hundred and fifty.’ 

Then he spoke to the next: 


‘And you, how much do you owe?’ 
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This one answered: 

‘ A thousand bushels of wheat.’ 

He says to him: 

“Take your papers and write eight hundred.’ 

Then the lord praised the dishonest steward be- 
cause he had acted shrewdly. Now men of the world 
are shrewder toward their own generation than the 
spiritually enlightened. So I say to you, in your own 
interest make friends by the use of the mammon that 
tends to unrighteousness so that, when it fails, they 
may welcome you to the eternal tabernacles. He 
who is faithful in very little is faithful also in much, 
and he who is dishonest in very little is dishonest 
alsoin much. If therefore you did not prove faithful 
in the use of the tainted mammon, who will entrust 
to you the genuine riches? And if you did not prove 
faithful in what is another’s, who will give you what 
is ours? No house-servant can be a slave to two 
lords; for either he will hate the one and love the 
other or he will stand by one and scorn the other. 
You cannot serve God and mammon.”’ 


REBUKING THE PHARISEES AND THE PARABLE OF THE 
RICH MAN AND LAZARUS 


Now the Pharisees had been listening to all this, 
being fond of money, and they began to sneer at him. 
So he said to them: 

‘““You are the men who try to set yourselves right 
in the eyes of men, but God knows your hearts. Now 
what stands high with men is abomination in the 
sight of God. The law and the prophets held until 
John. Since then the gospel of the kingdom of God 


THE TRANSLATION 95 


has been spreading and every one has been push- 
mg in. 

It is easier for heaven and earth to pass by than 
for one iota of the law to fall. 

Everyone who divorces his wife and marries 
another woman commits adultery and the one who 
marries the divorced woman commits adultery. 

There was a rich man who used to wear purple 
and fine linen making merry every day with magnifi- 
cent display. But there had been laid at his gate a 
beggar named Lazarus full of ulcers and longing to 
get a meal from what fell from the table of the rich 
man. Why, even the dogs used to come and lick his 
ulcers. Now it came to pass that the beggar died 
and was borne away by the angels to the bosom of 
Abraham. ‘Then the rich man also died and was 

buried. Now in Hades he lifts up his eyes, being in 
- torment, and sees Abraham from a great distance and 
Lazarus in his bosom. So he called and said: 

‘Father Abraham, take pity on me and send Laza- 
rus that he may dip the tip of his finger in water and 
cool off my tongue, because I am in anguish in this 
flame.’ 

But Abraham said: 

‘My child, remember that you got your good 
things in full in your life, while Lazarus got the bad 
things; but now here he is getting consolation, while 
you are in anguish. And through all these regions 
a great chasm remains fixed between you and me, 
that those who wish to cross from this side to you 
may not be able nor may they pass from your side 
to us.’ 


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Then he said: 

‘In that case I beg you, father, to send him to my 
father’s house, for I have five brothers, that he may 
bear earnest witness to them, that they also may not 
come to this place of torment.’ 

But Abraham says to him: 

‘They have Moses and the prophets. Let them 
give heed to them.’ 

But he pleaded: 

‘No, father Abraham, but if one from the dead go 
to them, they will repent.’ 

Then he answered: 

‘If they do not listen to Moses and the prophets, 
not even if one rise from the dead will ey be per- 
suaded.’ ” 


CHAPTER XVII 


FOUR SAYINGS OF JESUS ABOUT CAUSING OTHERS TO 
SIN, FORGIVENESS, POWER OF FAITH, THE UN- 
PROFITABLE SERVANT 


Now he said to his disciples: 

“ΤΆ is not possible for snares not to come, but woe 
to the man by whom they come. It is advantageous 
for him if a millstone is hung around his neck and if 
he has been hurled into the sea rather than that he 
lead into sin one of these little ones. 

Take heed to one another. If your brother com- 
mit a sin, rebuke him; and if he repent, forgive him. 
Even if he sin against you seven times during the 
day, and seven times turn to you saying, ‘I repent,’ 
you shall forgive him.” 

Then the apostles said to the Lord: 

‘‘ Add faith to us.” 

Then the Lord said to them: 

“Tf you have faith as a grain of mustard, you 
would say to this mulberry tree, “Be rooted up and 
be planted in the sea,’ and it would have obeyed you. 

Now which of you is there having a slave plough- 
ing or tending sheep, who will say to him when he 
has come out of the field, ‘Come at once and recline 
at table’? But will he not rather say, ‘Get ready 
what I am to have for dinner, and after getting 


dressed keep on waiting on me till I eat and drink, 
97, 


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and after that you shall eat and drink’? Does he 
thank the slave because he did what he was ordered 
to do? So you also, when you do all the things 
ordered you, say: 

“We are unprofitable slaves; we have only done 
what we were under obligation to do.’ ”’ 


THE TEN LEPERS 


Now it came to pass that, as he was going on to 
Jerusalem, he was passing through the midst of 
Samaria and Galilee. So as he was entering a village 
ten lepers met him, who rose up from a distance and 
they lifted their cry saying: 

‘Jesus Master, take pity on us.”’ 

50 on seeing them he said to them: 

“60 and show yourselves to the priests.” 

Now it came to pass that as they were going they 
were cleansed. But one of them, perceiving that he 
had been healed, turned back glorifying God with a 
loud voice, and fell on his face by the feet of Jesus, 
thanking him. Now he was a Samaritan. Then 
Jesus said to him: 

‘Were not the ten cleansed? But the nine where 
are they? Were none found to return and give glory 
to God except this foreigner?’’ 

Then he said to him: 

“Get up and go on your way. Your faith has 
saved you.” 


THE COMING OF THE KINGDOM AND OF THE 
SON OF MAN 


Now, when questioned by the Pharisees as to when 
the kingdom of God was coming, he replied to them: 


THE TRANSLATION 99 


“The kingdom of God does not come with outward 
display, nor will men say, ‘Look! Here it is,’ nor 
‘There it is.’ For, understand me, the kingdom of 
God is within you.”’ 

Then he said to the disciples: 

‘“‘Days will come when you will long to see one of 
the days of the Son of man, but you will not see it. 
And men will say to you, “Look, there he is,’ or ‘Look, 
here he is.’ Do not go off nor start in pursuit of them. 
For just as the lightning when it flashes shines from 
one part of the horizon to the other, so will the Son 
of man be in his day. But first he must undergo 
much suffering and be rejected by this generation. 
And just as it happened in the days of Noah, so will 
it be also in the days of the Son of man. They were 
eating, they were drinking, they were marrying, they 
were giving in marriage up to the day when Noah 
went into the ark. Then came the deluge and de- 
stroyed them all. It was precisely as it happened in 
the days of Lot. They were eating, they were drink- 
ing, they were buying, they were selling, they were 
planting, they were building. But on the day that 
Lot went out from Sodom, God rained fire and brim- 
stone from heaven and destroyed them all. It will 
be the same way on the day that the Son of man is 
revealed. On that day, if one shall be on the house- 
top, and his goods in the house, let him not go down 
to fetch them out, and likewise let not the man in the 
field turn back. Keep in mind Lot’s wife. Whoever 
seeks to use his own life for himself will lose it, but 
whoever will lose it will preserve it. I tell you, on 
that night two will be on one bed, the one will be 


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35 taken away and the other left. Two women will be 
grinding together, the one will be taken away, while 
the other will be left.”’ 

27 + Then they reply to him: 

“Where, Lord?’”’ 

But he said to them: 

“Where the body is, there will the vultures also 
be gathered together.’ 


CHAPTER XVIII 


PARABLE OF THE UNRIGHTEOUS JUDGE 


Now he spoke a parable to them to show the neces- 
sity of their praying always and not giving up saying: 

‘““There was in a city a judge without reverence 
for God or respect for man. And in that city there 
was a widow who used to come to him saying: 

‘Give me justice against my adversary.’ 

But he would not for a time. Afterwards, how- 
ever, he said to himself: 

‘Though I do not reverence God nor respect man, 
yet because this widow keeps bothering me I will 
give her protection, lest she keep on coming and 
pestering me to the end.’ ”’ 

Then the Lord added: 

‘“‘Listen to what the unrighteous judge says. But 
will not God give justice to his elect who call to him 
day and night? Yes, he is patient over them. I tell 
you that he will execute justice for them without 
delay. But still when the Son of man comes will he 
find faith on the earth?”’ 


THE PARABLE OF THE PHARISEE AND THE PUBLICAN 


Now to some also who have confidence in them- 
selves that they are righteous and who scorn every- 
body else he spoke this parable: 


““Two men went up into the temple to pray, the Io 


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one a Pharisee and the other a tax-collector. The 
Pharisee took a stand and began to pray thus to 
himself : 

‘O God, I thank thee that I am not like the rest of 
men, robbers, rogues, adulterers, or even as this 
tax-collector. I fast twicea week. I pay the tithe on 
all that I acquire.’ But the tax-collector standing 
at a distance would not even lift up his eyes to 
heaven, but kept beating his breast saying: 

‘O God, have mercy on me the sinner.’ 

I tell you, this man went back home accepted 
rather than that one; because every one who lifts 
himself up will be humbled, while he who humbles 
himself will be lifted up.” 


CHRIST AND THE CHILDREN 


Now people were bringing even their babes to 
him that he might touch them each one. But the 
disciples on seeing this began to rebuke them. Jesus, 
however, called them to him saying: 

‘“‘Let the children keep on coming to me and cease 
hindering them, for of such is the kingdom of God. 
Of a truth I tell you, whoever does not receive the 
kingdom of God as a child will assuredly not enter 
it at all.”’ 


THE RICH YOUNG RULER AND THE PROBLEM OF 
WEALTH 


Now a young ruler questioned him saying: 
‘“Good Teacher, by doing what shall I inherit 
eternal life?”’ 


THE TRANSLATION 103 


Then Jesus said to him: 

“Why do you call me ‘good’? No one is ‘good’ 
except God. You know the commandments: 

‘Do not commit adultery; 

Do not kill; 

Do not steal; 

Do not bear false witness; 

Keep on honoring your father and mother.’”’ 

So he answered: 

“These in their entirety I have observed from 
youth.” 

But Jesus on hearing it said to him: 

“Still one thing you lack. Sell all that you have 
and distribute it to the poor and you will have treas- 
ure in heaven. Then come and begin to follow me.” 

But he on hearing this became very sad, for he was 
exceedingly rich. Then Jesus looked at him and 
said: ‘‘With what difficulty do those who have prop- 
erty enter the kingdom of God! For it is easier for 
a camel to go through a needle’s eye than for a rich 
man to go into the kingdom of God.”’ 

But those who heard it said: 

“ΤΏ that case who can be saved?”’ 

Then he said: 

‘“The impossible with men is possible with God.”’ 

Peter then said: 

‘““We now have left our very own and have followed 
you.” 

So he replied: 

“Of a truth I say to you that there is no one who 
has left house or wife or brothers or parents or chil- 
dren on account of the kingdom of God who will not 


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104 THE GOSPEL ACCORDING TO LUKE 


receive many times more in this present time and in 
the coming age life eternal.” 


JESUS AGAIN FORETELLS HIS DEATH 


Now he took the twelve aside and said to them: 

‘“‘Come, we are going up to Jerusalem and all the 
things written by the prophets concerning the Son 
of man will be fulfilled, for he will be handed over to 
the Gentiles and mocked and insulted and spit upon; 
and they will scourge him and will kill him, but on 
the third day he will rise again.”’ 

But they understood nothing of this at all; in 
fact, this thing had been hidden from them, so that 
they did not begin to grasp what was said. 


BLIND BARTIMAEUS AT JERICHO 


Now it came to pass that, as he was drawing near 
to Jericho, a blind man was sitting by the side of the 
road begging. So, when he heard the crowd passing 
by, he began to inquire what this was. Then they 
told him that Jesus the Nazarene was passing by. 
So he shouted: 

‘‘Jesus, son of David, take pity on me.” 

Then those in front began to rebuke him to get him 
to be quiet, but much more he kept on screaming: 

‘“‘Son of David, take pity on me.” 

So Jesus stopped and gave orders for him to be 
brought to him. Then, when he had come near, he 
asked him: 

‘“What do you want me to do?”’ 

He answered: 

“Lord, let me see again.”’ 


THE TRANSLATION 105 


Then Jesus said to him: 42 

‘See again, your faith has made you well.” 

So at once he regained his sight and began to fol- 43 
low him glorifying God; and all the people seeing it 
gave praise to God. 


Ἂ με 


Io 


CHAPTER XIX 


ZACCHAEUS THE TAX-COLLECTOR 


Then he went into Jericho and was going on 
through. Here there was a man called Zacchaeus 
who was tax-commissioner and a rich man. Now 
he was trying to see who Jesus was, but he was not 
able to do so by reason of the crowd since he was 
small in stature. So he ran on to the front and 
climbed up a fig-mulberry tree to catch a glimpse 
of him, for he was going to pass that way. Now 
when he came to the spot, Jesus looked up and said 
to him: 

‘“‘Zacchaeus, come down quickly, for today I must 
stop at your house.”’ 

So he came down quickly and welcomed him 
joyfully. But all on seeing it began to murmur 
saying: 

‘‘He has gone to lodge with a sinner.”’ 

Then Zacchaeus stopped and said to the Lord: 

‘‘Listen, Lord! The half of my property I hereby 
give to the poor, and if I have robbed any one of any- 
thing I give back four times as much.” 

So Jesus said to him: 

‘‘Today salvation has come to this home, seeing 
that even he is a son of Abraham. For the Son of 


man has come ἰο seek and to save the lost.” 
106 


THE TRANSLATION 107 


THE EXPECTANCY OF THE PEOPLE AND THE PARABLE 
OF THE POUNDS 


Now while they were listening to these things he 
added a parable because he was near Jerusalem and 
they were thinking that the kingdom of God was 
going to begin its manifestation at once. So he said: 

“Α nobleman went into a distant country to 
obtain for himself a kingdom and to return. Now he 
called ten of his slaves and gave to them ten pounds 
and told them to do business with it while he was 
absent. But his citizens continued to hate him and 
sent a deputation after him saying: 

‘We are not willing for this man to become king 
over us.’ 

Then it happened that on his return after obtaining 
the kingdom he ordered these slaves to whom he had 
given the money to be summoned before him, that 
he might learn what business they had done. 

Now the first came saying: 

‘Sir, your pound has added ten more.’ 

So he said to him: 

‘Well done, good slave; because you have proved 
faithful in a very little, do you have rule over ten 
cities.’ 

Then the second came saying: 

‘Your pound, sir, has made five pounds.’ 

So he said to this one also: 

‘And do you gain the rule over five cities.’ 

Then the next came saying: 

‘Sir, here is your pound which I kept laid away in 
a napkin. For I continued afraid of you, because 


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108 THE GOSPEL ACCORDING TO LUKE 


you are a harsh man. You take what you did not 
plant and you reap what you did not sow.’ 

He says to him: 

‘Out of your mouth I judge you, you good-for- 
nothing slave. Did you know that I am a harsh 
man, taking what I did not plant and reaping what 
I did not sow? Then why did you not put my 
money into the bank? In that case, on coming back, 
I should have gotten it with interest.’ 

Now to the bystanders he said: 

‘Take from him the pound and give it to the one 
who has the ten pounds.’ 

But they said to him: 

‘He has ten pounds already.’ 

I say to you that it will be given to everyone who 
acquires, while even what he has will be taken away 
from the one who does not acquire. But these my 
enemies who did not wish me to become king over 
them do you bring here and slay them before me.”’ 

Then after saying these things he proceeded on his 
way before them going up to Jerusalem. 


THE TRIUMPHAL PROCESSION 


Now it came to pass that, when he drew near to 
Bethphage and Bethany at the mountain called 
Olive-orchard, he sent on two of the disciples saying: 

‘‘Go on to the village in front of you in which on 
entering you will find a colt tied on which no one 
has ever sat. Then untie it and bring it here. Now 
if any one ask you, ‘Why are you untying it?’ you 
will in that case say, ‘The Lord has need of it.’ ”’ 

So those who had been commissioned went off and 


THE TRANSLATION 109 


found it just as he had told them. Now while they 
were untying the colt, its owners said to them: 

“Why are you untying the colt?”’ 

Then they said: “The Lord has need of it.” 

So they brought it to Jesus and when they threw 
their outer garments upon it they mounted Jesus 
upon it. Now as he was travelling on they kept 
spreading their garments under him on the road. 
And just as he was drawing nigh to the descent 
down the Mount of Olives all the multitude of the 
disciples in their joy began to praise God in a loud 
voice for all the miracles which they had seen, saying: 

“‘ Blessed 1s the One who 1s coming, Our King, in 
the name of the Lord! 

In heaven peace, 

And glory in the highest.’ 

Then some of the Pharisees from the crowd said 
to him: 

“Teacher, sternly rebuke your disciples.”’ 

But he replied: 

“ tell you, if these men become silent, the stones 
will cry out.” 

Now when he got near, he saw the city of a sudden 
and burst into tears over it, saying: 


“Tf you had known, even you, on this day the 


things that make for peace! But now as things are, 
they have been hidden from your eyes. For there 
will come upon you days when your enemies will 
cast up a rampart against you and will encircle you 
and will hem you in on every side, and they wiil dash 
you and your children within you to the ground, 
and they will not leave stone upon stone in you, 


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110 THE GOSPEL ACCORDING TO LUKE 


because you did not know the time of God's visiting 
you.” 

Then he went into the temple and began to drive 
out those who were selling, saying to them: 

“It is written, And my house shall be a house of 
prayer, but you have made it a den of robbers.”’ 


PLOTS OF THE LEADERS BECAUSE OF THE POPULARITY 
OF JESUS 


So he was teaching daily in the temple, while the 
chief priests and scribes and the first men of the 
people kept on striving to destroy him. But they 
continued unable to find what to do, for all the people 
were hanging upon his words. 


CHAPTER XX 


THE AUTHORITY OF JESUS CHALLENGED BY THE 
SANHEDRIN 


Now it came to pass, on one of the days as he was 
teaching the people in the temple and proclaiming 
the gospel, that the chief priests and the scribes 
together with the elders took a stand against him, and 
said to him: 

“Tell us on what kind of authority you are doing 
these things or who is the one who has given you 
this authority.” 

Then he replied to them: 

‘“‘T also will ask a statement from you. Now tell 
me: Was the baptism of John from heaven or from 
men?”’ 

So they took counsel with one another saying: 

“ΤΙ we say ‘from heaven,’ he will say, ‘Why did 
you not believe him?’ 

But if we say ‘from men,’ all the people will stone 
us down, for they are persuaded that John was a 
prophet.”’ 

So they answered that they did not know whence 
it was. 

Then Jesus said to them: 

“No more do I tell you on what kind of authority 


I am doing these things.”’ 
111 


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THE PARABLE OF THE WICKED HUSBANDMEN 


Now he began to tell the people this parable: 

“Α man planted a vineyard and let it out to vine- 
dressers and went abroad for a considerable time. 
So in due time he sent to the vinedressers a slave, 
that they might give him a share of the fruit of the 
vineyard. But the vinedressers beat him unmerci- 
fully and sent him off empty-handed. ‘Then he sent 
again another slave, but that one also they flogged 
and insulted and sent off empty-handed. Then once 
more he sent a third slave, but this one they wounded 
and thrust outside. Nowthe lord of the vineyard said: 

“What shall I do? I will send my beloved son. 
Perhaps they will reverence him.’ 

But the vinedressers on seeing him began to 
counsel with one another saying: 

‘This is the heir. Let us kill him, that the inheri- 
tance may become ours.’ 

So they thrust him outside the vineyard and killed 
him. What then will the lord of the vineyard do to 
them? He will come and destroy these vinedressers 
and will give the vineyard to others.”’ 

But when they heard it, they said: 

‘“‘May it not happen so.’’ 

But he gave them a look and said: 

“What then is this that is written: 

‘The stone which the butlders rejected 
This has become head of the corner.’ 


Everyone who falls against that stone will be 
shattered; but on whomsoever it falls it will scatter 
him as dust.”’ 


THE TRANSLATION 113 


Then the scribes and the chief priests sought to 
lay hands on him at that very hour, but they feared 
the people, for they knew that he had spoken this 
parable against them. 


THE DILEMMA ABOUT TRIBUTE 


Now they watched for an opportunity and sent 
spies, pretending to be honorable men, that they 
might catch him in conversation so as to hand him 
over to the rule and authority of the governor. So 
‘they questioned him saying: 

‘“Teacher, we know that you speak and teach cor- 
rectly and are not partial, but in truth teach the way 
of God. Is it proper for us to pay tribute to Caesar 
or not?’ 

But he perceived their cunning and said: 

“Show mea denary. Whose image and inscription 
does it bear?’”’ 

Then they said: 

‘‘Caesar’s.”’ 

So he said to them: 

‘Well then, give back to Caesar what belongs to 
Caesar and to God what belongs to God.”’ 

So they could not catch hold of the saying before 
the people and marvelling at his answer they became 
silent. 


THE CONUNDRUM OF THE SADDUCEES ABOUT THE 
RESURRECTION 


Next came forward some of the Sadducees who 
were saying that there is no resurrection and ques- 
tioned him saying: 


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114 THE GOSPEL ACCORDING ΤῸ LUKE 


‘Teacher, Moses wrote for us, that if a man’s 
brother, having a wife, die and he be childless, his 
brother should take the wife and raise up offspring for 
his brother. Now there were seven brothers. So the 
first took a wife and died childless. Then the second; 
and the third took her. So likewise the seven also 
left no children and died. Then last of all the woman 
also died. Now then at the resurrection whose wife 
does the woman become? For the seven had her as 
wife.’’ 

Then Jesus said to them: 

“The children of this world marry and are given 
in marriage, but those who are deemed worthy to 
attain to that world and the resurrection from the 
dead neither marry nor are given in marriage, for 
they cannot die again. Hence they are like angels, 
and they are children of God being children of the 
resurrection. But that the dead are raised even 
Moses disclosed in the passage on the Bush, when he 
speaks of ‘The Lord the God of Abraham and the God 
of Isaac and the God of Jacob.’ Now he is not God 
of dead men, but of living men, for all live to 
him!’ 

Then some of the scribes replied to him: 

“Teacher, you have spoken well.”’ 

For no longer were they bold enough to question 
him further. 


THE QUESTION OF JESUS ABOUT DAVID AND THE 
MESSIAH 


But he said to them: 
“How do people say that the Messiah is David’s 


THE TRANSLATION 115 


son? Why, David himself says in the Book of 
Psalms: 

‘The Lord said to my Lord: Sit at my right hand 

Till I make your enemies your footstool.’ 

David therefore called him ‘Lord.’ How then is 
he his ‘son’?”’ 


THE SCRIBES CONDEMNED 


Now while all the people were listening he said to 
the disciples: 

‘‘Beware of the scribes who like to walk around 
in long robes and love salutations in the market 
places and first-seats in the synagogues and chief 
places at dinners; who eat up the houses of widows 
and pray long prayers for a pretext. These will 
receive more abundant condemnation.”’ 


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CHAPTER XXI 


THE GIFT OF THE WIDOW 


Now looking up he saw the rich who were casting 
their gifts into the treasury. Then he saw a poor 
widow casting in two mites, and he said: 

“T tell you truly that this poor widow cast in more 
than all; for all these out of their surplus cast into 
the contributions, but she out of her deficit cast in 
all the living that she had.” 


THE DESTRUCTION OF JERUSALEM AND THE SECOND 
COMING 


Now as some were speaking about the temple how 
it had been adorned with beautiful stones and votive- 
offerings, he said: ‘“‘As for what you are admir- 
ing, days will come in which there will not be left 
here a stone upon stone which will not be thrown 
down.”’ 

Then they questioned him saying: 

‘Teacher, when therefore will these things be and 
what will be the sign when these things are about to 
come to pass?’’ 

So he said: 

‘“‘See to it that you be not led astray; for many 
will come in my name saying, ‘I am he,’ and “The 


time has come near.’ Do not start after them. So 
116 


THE TRANSLATION 117 


when you hear of wars and turmoils, do not become 
panic-stricken; for these things must take place 
first, but not yet is the end.”’ 

Then he went on speaking to them: 

“Nation will rise against nation and kingdom 
against kingdom, and great earthquakes and pesti- 
lences and famines will be in various places, and 
there will be terrible portents and great signs from 
heaven. But before all this they will lay their hands 
upon you and persecute you, handing you over to the 
synagogues and prisons, and you will be led before 
kings and governors for my name’s sake. It will turn 
out to you as an opportunity for witnessing. Fix it 
therefore in your hearts not to plan beforehand to 
make a defence, for I will give you mouth and wisdom 
which all your opponents will be unable to withstand 
or to answer. Indeed you will be betrayed even by 
parents and brothers and kindred and friends, and 
they will put some of you to death. And you will 
be hated by all because of my name. But not a hair 
from your head will perish. In your endurance you 
will win your souls. 

But when you see Jerusalem being encompassed 
by armies, then understand that her desolation has 
drawn near. Then let those in Judea begin to flee 
to the mountains, and let those in the midst of the 
city begin to get out, and let not those in the country 
continue to come in, because these are days of ven- 
geance for fulfilling all that has been written. Woe 
to the women with child and to the women that 
give suck in those days; for there will be anguish 
upon the land and wrath upon this people. And they 


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will fall by the mouth of the sword and will be carried 
off as captives among all the nations, and Jerusalem 
will be trampled under the feet of the heathen, until the 
times of the Gentiles be fulfilled [and they will be]. 
And there will be signs in sun and moon and stars, 
and upon the earth despair of nations in perplexity 
at the roaring of the sea and the billows, men fainting 
from fear and apprehension of what is to come upon 
the world, for the power of the skies will be shaken. 
And at that time they will see the Son of man coming 
in a cloud with power and much glory. Now when 
these things are beginning to take place, look and lift 
up your heads, because your redemption is drawing 
near.’’ 

Then he spoke a parable to them: 

‘‘Look at the fig tree and all the trees. When they 
shoot forth, seeing it you know for yourselves that 
now the summer is near. So do you also, when you 
see these things coming to pass, know that the king- 
dom of God is near. 

In truth I tell you that this generation will not 
pass away till all things come to pass. Heaven and 
earth will pass away, but my words will not pass 
away. 

Take heed to yourselves lest your hearts be made 
heavy by debauch and drunkenness and anxieties of 
life and that day come upon you suddenly like a trap. 
For it will come upon all who are dwelling on the face 
of the earth. But keep on the watch at every season 
praying that you may get power to escape all the 
things that are about to come to pass and to take 
your stand before the Son of Man.”’ 


THE TRANSLATION 119 


Now during the days he was teaching in the temple 37 
but during the nights he would go out and lodge on © 
the mountain called Olive-Orchard, while all the 38 
people would rise early to come and listen to him in ~ 
the temple. 


pod 


CHAPTER XXII 


THE TREACHERY OF JUDAS 


Now the feast of unleavened bread which is called 


2 the passover was drawing near. So the chief priests 


IO 


and the scribes kept on seeking how to get rid of 
him, for they were afraid of the people. Now Satan 
entered into Judas who is called Iscariot, belonging 
to the group of the twelve. Then he went off and 
took counsel with the chief priests and commanders 
how to betray him to them. So they showed their 
pleasure and made a covenant to give him money. 
He in turn agreed and began to seek a good opportu- 
nity to betray him apart from a crowd. 


PREPARING FOR THE PASSOVER MEAL 


Then came the day of unleavened bread on which 
it was necessary for the paschal lamb to be sacrificed. 
So he sent Peter and John saying: 

“‘Go and get ready the passover meal for us that 
we may eat it.”’ 

They said to him: 

‘“Where do you wish us to prepare it?”’ 

He said to them: 

‘Just after entering the city a man carrying a 


pitcher of water will meet you. Follow him into the 
120 


THE TRANSLATION 121 


house to which he is going. Then you will say to the 
master of the house: 

‘The Teacher says to you, Where is the room where 
I am to eat the passover meal with my disciples?’ 
Then he will show you a large upstairs room fur- 
nished. There make the preparations.” 

So they went off and found it just as he had told 
them and they got ready the passover meal. 


THE LAST MEAL AND THE EXPOSURE OF JUDAS 


Now when the hour came, he reclined at table 
and the apostles with him. So he said to them: 

“Ἱ have eagerly desired to eat this passover meal 
with you before I suffer, for I tell you that I shall 
never eat it again until it be fulfilled in the kingdom 
of God.”’ 

Then he received a cup, gave thanks, and said: 

“Take this and share it among yourselves, for I 
tell you I shall not after today drink of the fruit of 
the vine until the kingdom of God comes.”’ 

Then he took a loaf and gave thanks and broke it 
and gave it to them saying: 

“This is my body which is given for you. This 
do in remembrance of me.” 

So likewise he gave the cup after dinner saying: 

“This cup is the new covenant in my blood which 
is to be shed for you. Yet, even now the hand of the 
one who is to betray me is with me on the table; 
because the Son of man goes according to what has 
been determined, but woe to that man through whom 
he is to be betrayed.”’ 

Then they began to question among themselves 


II 


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122 THE GOSPEL ACCORDING TO LUKE 


as to who among them was the one who was going 
to do this thing. 


REBUKING THE JEALOUSY AMONG THE TWELVE AND 
FORETELLING PETER’S FALL 


Now there came also a strife among them us to 
which of them should rank as greatest. But he said 
to them: 

“The kings of the Gentiles lord it over them and 
those who exercise authority over them are called 
‘Benefactors.’ But you are not so. On the contrary 
let the greatest among you continue to be as the 
youngest and the leader as the servant. For which 
is greatest the one who reclines at table or the one 
who serves? Is it not the one who reclines at table? 
But I am in the midst of you as the one who serves. 
Now you are the ones who have continued with me in 
my trials; and, as my Father has bestowed on me 
royal power, I bestow it on you, that you may eat 
and drink at my table in my kingdom and may sit 
upon thrones judging the twelve tribes of Israel. 

Simon, Simon, look out. Satan has begged to sift 
you all like wheat, but I have prayed for you that 
your faith may not fail utterly. And do you, once 
you have turned, strengthen your brothers.” 

But he replied to him: 

‘Lord, with you I am ready to go on both to prison 
and to death.”’ 

Then he answered: 

‘“T tell you, Peter, a cock will not crow today till 
you three times deny knowing me.”’ 


THE TRANSLATION 123 


THE CHANGED SITUATION 


Then he said to them: 

“When I sent you forth without purse and bag 
and sandals, did you need anything?”’ 

They answered: 

‘“‘Nothing.”’ 

Then he said to them: 

‘‘But now let the one who has a purse take it 
along and so also a bag. And let him who has no 
sword sell his outer garment and buy one. For I 
tell you that this which is written must be fulfilled 
in me: 

‘And he was reckoned with the lawless.’ 

For that which concerns me is also having an end.” 

Then they said: 

‘‘Lord, see! Here are two swords.”’ 

But he replied to them: 

“That is enough.”’ 


THE AGONY IN THE GARDEN 


Then he went outside and went to the Mount of 
Olives according to his custom; and his disciples 
followed him. Now when he came to the place, he 
said to them: 

““Keep on praying not to enter at all into tempta- 
tion.” 

Then he himself was drawn away from then about 
a stone’s throw and knelt down and continued in 
prayer saying: 

“Father, if thou art willing, take this cup away 
from me; only let not my will, but thine go on being 
done.”’ 


35 


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39 


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4I 


42 


45 


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47 
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124 THE GOSPEL ACCORDING TO LUKE 


[Now an angel appeared from heaven strength- 
ening him. Then he got into an agony and kept on 
praying more earnestly, and his sweat became like 
clots of blood dropping on the ground.] Then he 
arose from prayer and coming to the disciples he 
found them sleeping from sorrow. So he said to 
them: 

“Why are you sleeping? Get up and keep praying 
that you may not come into temptation.”’ 


THE ARREST OF JESUS 


While he was still speaking, there appeared a 
crowd and the man called Judas, one of the twelve, 
was going on before them, and he came near to Jesus 
to kiss him. But Jesus said to him: 

‘“‘Judas, with a kiss are you betraying the Son of 
man?’’ 

But those around Jesus on seeing what was going 
to be said: 

‘‘Lord, shall we smite with a sword?”’ 

Then one of them smote the slave of the high priest 
and took off his right ear. But Jesus said: 

‘Permit me thus far.” 

So he touched the ear and healed him. Then he 
said to the chief priests and commanders of the 
temple and elders who had come against him: 

‘‘As against a robber have you come out with 
swords and clubs? While I was daily with you in 
the temple you did not stretch out your hands against 
me. But this is your hour and the power of dark- 
ness.’ 


THE TRANSLATION 125 


PETER’S DENIALS 


Then they seized him and led him away and 
brought him into the house of the high priest. But 
Peter was following from a distance. Now when they 
had kindled a fire in the midst of the court and had 
sat down together, Peter was sitting in the midst of 
them. Then a maidservant saw him sitting before 
the light and looking intently at him said: 

‘This fellow also was with him.”’ 

But he denied saying: 

“1 do not know him, woman.”’ 

Then after a little another man saw him and said: 

‘‘And you are one of them.”’ 

But Peter said: 

“Mian 1 am not.’ 

Then, about an hour having intervened, another 
man began to affirm positively: 

“In truth this fellow also was with him, for he is 
in fact a Galilean.’’ 

But Peter said: 

‘‘Man, I do not know what you are saying.” 

And at once, while he was still speaking, a cock crew. 
Then the Lord turned and looked at Peter and Peter 
recalled the saying of the Lord when he said to him: 

“Before a cock crows today you will disown me 
three times.’’ 

Then he went outside and burst into bitter tears. 


THE FIRST MOCKING OF JESUS 


Meanwhile the men who held him in custody con- 
tinued to mock him beating him, and they blind- 
folded him and would challenge him: 


“4 


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61 


62 


63 
64 


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7ο 


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126 THE GOSPEL ACCORDING TO LUKE 


“Play the prophet, who is the one who struck 
you?”’ 

And many other insults they would speak against 
him. 


THIRD STAGE OF THE JEWISH TRIAL 


Now when day came, the council of the people, 
both chief priests and scribes, was gathered together, 
and they had him brought back to their Sanhedrin, 
saying: 

“Tf you are the Messiah, tell us.’ 

But he said to them: 

“Tf I tell you, you will not believe. And if I ques- 
tion you, you will not reply. But from now on the 
Son of man will be szting on the right hand of the 
power of God.”’ 

Then they all said: 

‘‘ Are you then the Son of God?”’ 

But he replied to them: 

You say that 1 δὴ. 

Then they said: 

‘““Why do we still have need of testimony? For 
we ourselves have heard it from his own mouth.” 


CHAPTER XXIII 


THE FIRST APPEARANCE BEFORE PILATE 


Then the whole body of them rose up and brought 
him to Pilate. Here they began to make accusations 
against him saying: 

“This fellow we have found corrupting our nation 
and hindering paying taxes to Caesar and claiming 
that he himself is an anointed king.” 

Then Pilate questioned him saying: 

‘Are you the king of the Jews?”’ 

But he replied to him: 

EY Olt, Say 80. 

Then Pilate said to the chief priests and the 
crowds: 

“T do not find any crime in this man.” 

But they kept insisting: 

‘He is exciting the people teaching all over Judaea, 
starting from Galilee and coming here.”’ 

Now when Pilate heard it he inquired if the man 
was a Galilaean. Then, on learning for certain that 
he was from Herod’s jurisdiction, he sent him back 
to Herod, since he also was in Jerusalem during 
these days. Now Herod rejoiced greatly on seeing 
Jesus, for he had been wanting to see him for a long 
time because he had been hearing about him; and 
he was hoping to see some sign done by him. So he 


kept on questioning Jesus at much length, but he 
127 


IO 


II 


12 


128 THE GOSPEL ACCORDING TO LUKE 


answered him not a word. Meanwhile the chief 
priests and the scribes stood by vigorously accusing 
him. Then Herod with his troops after treating 
him with contempt and mocking him put a bright 
robe around him and sent him back to Pilate. So 
both Herod and Pilate became friends with one 
another on that very day, for before that they had 


- been at enmity with each other. 


13 


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15 
16 


18 


19 


20 
21 


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THE FINAL APPEARANCE BEFORE PILATE 


Then Pilate called together the chief priests and 
the rulers and the people and said to them: 

“You brought this man to me on a charge of 
turning the people from loyalty, but, as you see, I 
have examined him before you and I have found in 
this man nothing criminal in those things which you 
charge against him. No, nor does Herod, for he 
has sent him back to us. And, indeed, nothing 
worthy of death has been done by him. I shall 
therefore scourge him and release him.”’ 

But they all together called back saying: 

‘“Take this fellow on off, but release unto us at 
once Barabbas.”’ 

Now this man had been thrown into prison because 
of a riot that had occurred in the city and because 
of murder. Then Pilate, wishing to release Jesus, 
once more appealed to them. But they kept shout- 
ing at him saying: 

‘““Send him on to the cross, send him on to the 
cross.’’ 

Then a third time he spoke to them: 

“Why, what wrong has this man done? I have 


THE TRANSLATION 129 


found no capital crime in him. I shall therefore 
scourge him and release him.’’ 

But they kept pressing upon him with loud voices 
demanding that he be crucified at once, and their 
voices began to prevail. Then Pilate gave sentence 
that their demand be granted. So he released the 
one who had been thrown into prison for riot and 
murder whom they kept on demanding, but Jesus 
he handed over to their will. 


THE VIA DOLOROSA 


Now when they led him away, they took hold of 
Simon a Cyrenian as he was coming in from the 
country and placed on him the cross to carry it after 
Jesus. There was also following him a vast mul- 
titude of people and of women who were beating 
their breasts and lamenting for him. But Jesus 
turned towards them and said: 

‘Daughters of Jerusalem, cease weeping for me, 
but weep on for yourselves and for your children, 
because there are, indeed, coming days in which 
people will say: 

‘Happy are the barren and the wombs that have 
not borne and the breasts that have not given 
nourishment.’ 

Then will they begin to say to the mountains, 

‘Fall upon us,’ and to the hills, ‘Cover us.’ 

For if they do these things with the green wood, 
what will happen with the dry?”’ 

There were others also, two criminals, led away 
with him to be put to death. 


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130 THE GOSPEL ACCORDING TO LUKE 


CHRIST ON THE CROSS 


Now when they came to the place that is called 
“‘Skull,’”’ there they crucified him and the criminals, 
one on his right and one on his left. Then Jesus was 
saying: 

‘Father, forgive them, for they do not know what 
they are doing.” 

Now while dividing his garments between them they 
cast lots. Meanwhile the people stood looking on, 
and even the rulers kept sneering at him saying: 

‘“Others he saved; let him save himself now, if this 
fellow isin reality the Christ of God, the Chosen One.” 

Then the soldiers also mocked him by coming up, 
offering him vinegar, and saying: 

“ΤΕ you are the King of the Jews, save yourself.’ 

Now there was also an inscription over him: 


THIS IS THE KING OF THE JEWS 


Then one of the crucified criminals began to blas- 
pheme him: 

‘Are you not the Christ? Save yourself and us.’ 

But the other one rebuking him replied: 

‘“‘Do you not even fear God, now that you are in 
the same condemnation? And we indeed justly, for 
we are receiving penalty worthy of what we have 
done, but this man has done nothing unbecoming.” 

Then he went on: 

“7655, remember me when you come in your 
Kingdom.” 

And he replied: 

“ΟΥ̓ a truth I say to you, today you will be with 
me in Paradise.”’ 


THE TRANSLATION 131 


Now it was already about the sixth hour and dark- 
ness came upon all the land until the ninth hour, 
the sun failing, and the curtain of the sanctuary was 
rent in the middle. Then Jesus crying out in a loud 
voice said: 

“Father, into thy hands I commit my spirit.” 

Then after saying this he expired. But the cen- 
turion, seeing what had happened, began to glorify 
God saying: 

‘Really this man was righteous.”’ 

Now all the crowds that had come together for this 
sight beheld what had happened and began to 
return beating their breasts. But all his acquaint- 
ances were standing afar off and the women who 
used to follow him together from Galilee, looking on 
at these things. 


THE BURIAL OF THE BODY OF CHRIST 


Now there was a man named Joseph, a member 
of the council, a good and upright man, who had 
not agreed to their decision and action. He was 
from Arimathaea, a city of the Jews, and was wait- 
ing for the kingdom of God. This one went to 
Pilate and asked for the body of Jesus. Then he 
took it down and wrapped it in linen and placed it 
in a tomb hewn in the rock where no one had yet 
been placed. Now it was the day of Preparation 
and the sabbath was just beginning. So the women, 
who had come with him from Galilee, followed 
behind and observed the tomb and how his body 
was placed. Then they returned and prepared spices 
and perfumes. 


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ΙΙ 


12 


CHAPTER XXIV 


THE WOMEN AND THE ANGELS AND THE EMPTY 
TOMB 


Now during the sabbath they rested according to 
the commandment, but on the first day of the week 
at early dawn they went to the tomb bringing the 
spices which they had prepared. Then they found 
the stone rolled away from the tomb, but on going 
in they did not find the body of the Lord Jesus. 
Now it came to pass that while they were perplexed 
about this that suddenly two men in dazzling 
apparel stood beside them. But when they became 
alarmed and were turning their faces to the ground, 
they spoke to them: 

‘‘Why are you seeking the living one among the 
dead? He is not here, but is risen. Recall how he 
spoke to you while yet in Galilee, saying that the 
Son of man must be delivered into the hands of sinful 
men and be crucified and on the third day rise again.”’ 

Then they recalled his words, and returning from 
the tomb reported all these things to the eleven and 
to all the rest. Now they were Mary of Magdala 
and Joanna and Mary the mother of James; who 
with the rest of the women told these things to the 
apostles. But these words appeared in their sight 
as nonsense and they kept on disbelieving them. 


Peter, however, got up and ran to the tomb; and 
132 


THE TRANSLATION 133 


stooping down he sees the linen clothes alone. Then 
he went to his home wondering at what had hap- 
pened. 


THE WALK WITH TWO DISCIPLES TO EMMAUS 


Now on that very day, strange to say, two of 
them were going to a village named Emmaus, distant 
about seven miles from Jerusalem. And they were 
conversing with one another concerning all these 
things that had happened. So it came to pass that, 
while they were conversing and questioning together, 
Jesus himself also drew near and began to go on 
with them, but their eyes were continually prevented 
from recognizing him. ‘Then he said to them: 

‘What are these words that you are exchanging 
with one another as you walk?”’ 

Then they stopped with puzzled countenances. 
Finally one of them, named Cleopas, replied to him: 

“‘Have you been dwelling alone in Jerusalem and 
so have not come to know the things that have taken 
place there in these days?”’ 

Then he said: 

“What kind of things?’”’ 

So they said: 

“The things about Jesus the Nazarene, who 
became a prophet mighty in deed and word before 
God and all the people, and how the chief priests and 
our rulers delivered him up to the sentence of death 
and crucified him. But we had been hoping that he 
was the one who was going to redeem Israel. Yes, and 
along with all this it is now the third day since these 
things occurred. Besides, some women of our com- 


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134 THE GOSPEL ACCORDING TO LUKE 


pany amazed us; after going early to the tomb and 
not finding his body they came saying that they had 
seen also a vision of angels who affirmed that he was 
alive. Thereupon some of our company did go off 
to the tomb and found it just as the women had said, 
but they did not see him.” 

Then he said to them: 

“Ὁ men dull in mind and slow in heart to believe 
in all that the prophets spoke. Was it not necessary 
for the Messiah to suffer and to enter into his glory?”’ 

Then he began from Moses and all the prophets 
and interpreted to them in all the Scriptures the 
things concerning himself. Then they drew near to 
the village to which they were going and he had 
intended to go on further. But they strongly urged 
him saying: 

‘“‘Stop with us, for it is towards evening and the 
day has already declined.” 

Then he went in to stop with them. Now it came 
to pass that on his reclining with them he took the 
loaf and blessed it and broke it and began to hand 
it to them. Then their eyes were instantly opened 
and they recognized him; but he vanished from 
their sight. Now they said to one another: 

“Was not our heart burning as he was talking 
to us on the way, as he was opening to us the Scrip- 
tures?”’ 


JESUS APPEARS TO PETER AND THEN TO A GROUP OF 
DISCIPLES IN JERUSALEM 


Now at that very hour they rose up and returned 
to Jerusalem and found the eleven and those with 


THE TRANSLATION 135 


them gathered together, saying that the Lord had 
really risen and had appeared to Simon. Then they 
for their part began to rehearse the things on the 
way and how he had been made known to them in the 
breaking of the loaf. Then while they were speaking, 
he himself took his stand in the midst of them and 
says to them: 

‘Peace to you.”’ 

But startled and alarmed they began to think that 
they were beholdingaspirit. Then hespoketothem: 

“Why are you agitated? And why are doubts 
rising up in your hearts? Look at my hands and my 
feet, for it is I myself. Handle me and look at me, 
because spirit does not have flesh and bones as you 
behold me having. Then after saying this he showed 
them his hands and his feet. So while they were still 
disbelieving from joy and were wondering, he said 
to them: 

‘Have you here anything to eat?”’ 

Then they gave him a piece of broiled fish, and he 
took it and ate it in their presence. 


CHRIST’S FAREWELL TO THE DISCIPLES 


Then he said to them: 

“These are my words that I spoke to you while I 
was still with you, because all the things written 
about me in the law of Moses and the prophets and 
the Psalms must be fulfilled.”’ 

Then he opened their minds that they might con- 
tinue to understand the scriptures, and he said to 
them: 

“Tt is written that the Messiah should suffer in this 


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136 THE GOSPEL ACCORDING TO LUKE 


way and rise again from the dead on the third day, 
and that repentance and remission of sins should be 
preached to all the nations. Beginning from Jerusa- 
lem you are witnesses of these things. And now I 
am sending forth the promise of my Father upon 
you; but do you make your abode in the city until 
you get yourselves clothed with power from on 
high.”’ 


THE ASCENSION 


Then he led them out in front of Bethany and 
lifting up his hands he blessed them. Now it came 
to pass that while he was blessing them he departed 
from them and was borne up into heaven. And they 
worshipped him and returned to Jerusalem with 
great joy; and they were continually in the temple, 
blessing God. 


Part Two 


GRAMMATICAL NOTES 


GRAMMATICAL NOTES 


The references are to my Grammar of the Greek New Testament 
tn the Light of Historical Research. 


LUKE I:1-4 


. ἐπειδήπερ. Here alone in the New Testament. 

ἐπεχείρησαν. Literally, to take in hand, put the hand 
to. The aorist indicative is difficult of transla- 
tion. It is sometimes timeless. Here it is ante- 
cedent to ἔδοξε in verse 3. 

ἀνατάξασθαι. The only other known instance of this 
verb is in Plut. Moral. 968 C D where it is used of 
elephants ‘‘rehearsing’’ by moonlight tricks taught 
them. 

διήγησιν. The other known instances of the word 
imply a certain fulness of narrative. 

πεπληροφορημένων. With persons this verb means to 
be fully convinced (Rom. xiv:5), with things to be 
fully established (2 Tim. iv:5). 

. ἐν ἡμῖν. Among us Christians. Robertson, Gram- 
mar, p. 587. 

παρέδοσαν. To give into the hands of another. 
Tradition is colorless in itself. What is passed on 
may be good or bad. 

αὐτόπται. Here alone in the New Testament. The 
papyri have it for personal observation and in- 


spiration. Cf. ἐπόπται in 2 Pet. 1:16. 
139 


140 THE GOSPEL ACCORDING TO LUKE 


ὑπηρέται. An under rower, then any servant whether 
of a king (John xviii:36), in a synagogue (Luke 
iv:20), or helper of another preacher (Acts 
χῖν :5). 

. ἔδοξε. Here again the aorist indicative does not 
necessarily refer to past time. 

παρηχολουθηχότι. The perfect tense shows that Luke 
completed his research and sifting of the evidence 
before he began to write, —the only instance of 
this compound in the New Testament. The use 
of παρά suggests that he has carried the task 
through by constant application. Robertson, pp. 
563-4, 826-8. Cadbury in the Expositor for 
December, 1922, argues at length that this verb 
παραχολουθέω iS never used for research but 
only for personal following or experience. By this 
view Luke claims to be a contemporary of the 
events rather than a careful student of data. 
But the argument is more ingenious than con- 
vincing. The context here calls for the idea of 
following along all things as a prerequisite to 
writing and that is research. 

ἄνωθεν. The beginning of the story of Jesus. 

χαθεξῆς.ς Not necessarily chronological order, but 
order. 

κράτιστε. Shows that Theophilus was probably a 
man of rank (Acts xxiii:26; xxiv:3; XXVi:25). 

. ἐπιγνῷς Know fully (ém-) and clearly (effective 
aorist))) Ru p. 8385). 

ἀσφάλειαν. Without tripping (σφάλλω). 

χατηχήθης. Usually oral instruction. Cf. catechu- 
men, catechist. 


10. 


11. 


I2. 


12. 


15. 


GRAMMATICAL NOTES | 141 


1:57 


. éyéveto. More than ἦν (was). 


Greek Ζαχαρίας. 
Greek ᾿Βιλεισάβετ. 


. δέ. This particle (‘‘now’’) is here transitional, not 


adversative. One must constantly watch δέ. 
iy, Pp) 1182-. 


. προβεβηχότες.ς The periphrastic past perfect tense 


denotes the arrival of the couple at old age. 


1:8-17 


. ἐν τῷ with the infinitive is a common idiom in fre- 


quent use by Luke, as in the Septuagint, cultured 
Greek though he is. R., pp. 1072-3. 


. ἔλαχε. This is an old idiom with the genitive 


τοῦ θυμιᾶσαι. 

ἦν προσευχόμενον. Periphrastic imperfect indicative 
so common in the Septuagint, though a genuine 
Greek idiom (classic and koiné). 

δέ. Note also ὥφθη (first aorist passive, ingressive), 
the usual word for visible appearance. 

ἐταράχθη. Ingressive aorist passive indicative. R., 
p. 834. 

Μὴ 90008. Prohibition with present imperative and 
so linear action. Zachariah was commanded to 
dismiss the fears that he δᾶ, Ἐ., Ῥ. Soo. 

εἰσηχούσθη. Note εἰσ- and the timeless aorist. 

οὐ μὴ πί. The strong double negative with the 
aorist subjunctive. A quotation from the Sep- 
tuagint, but a genuine Greek idiom. Numb. 


1:2. EX) ΡΡ. 929-20. 


16. 


17. 


18. 


19. 


142 THE GOSPEL ACCORDING TO LUKE 


ἔτι. More than xal and with temporal idea of stil 
or yet. 

αὐτός. Luke frequently uses αὐτός in the nominative 
without any notion of “‘self.’’ It is then either 
emphatic or unemphatic he. 

αὐτοῦ. Ifthe Messiah is meant, there is no antecedent 
in the context. Perhaps Κυρίου in verse 15 is in 
mind where Lord means God and thus the secon- 
dary reference is to the Lordship of Jesus the 
Messiah. 

τέχνα. No article with xatéopwy and τέχνα. Mal. - 
iv :5-6. , 

χατεσχευασμένον. Perfect passive participle, state of 
completion. Different word from ἑστοιμάσαι to 
make ready. 


1:18--22 

χατὰ τί. According to what, as a standard. 

γνώσομαι. By personal experience. 

γάρ. It is interesting to compare this inferential 
conjunction (ye+aea) with ἐπειδήπερ (1:1), καθότι 
(4:7), διότι (1:13), γάρ (1:15), ἀνθ’ ὧν (2:20), to go 
no farther. 

πρεσβύτης, From πρέσβυς (cf. πρεσβευτής, πρεσβύτερος, 
and (γέρων). 

ἀποκριθεὶς εἶπεν. Simultaneous action and a redun- 
dant participle like the Aramaic and the Septuagint. 

παρεστηχώς. Perfect active participle (intransitive) 
and note παρα- in composition (beside). 

ἐνώπιον. ΑΒ in i:17, but ἐναντίον in 1:6 and ἔναντι in 
i:8. 

ἀπεστάλην. Second aorist passive indicative with 


20. 


21. 


22. 


GRAMMATICAL NOTES 143 


no emphasis on past time, from ἀποστέλλω from 
which ἀπόστολος (apostle) is derived. 

εὐαγγελίσασθαι. Our evangelize (gospelize). This is 
the first evangel (εὐαγγέλιον. The word for 
“talk”? is λαλῆσαι. 

χαὶ ἰδού. Introducing something new. <A Semitic 
touch natural in these two opening chapters. 

ἔσῃ σιωπῶν. Periphrastic future indicative and al- 
ways linear. 

λαλῆσαι. Repetition like Hebrew parallelism. 

ἄχρι qs ἡμέρας. Incorporation and attraction of ante- 
cedent with relative. The construction (aorist 
subjunctive) is like that with ἕως, ἄχρι, μέχρι with- 
out relative. 

ἀνθ᾽ ὧν. See 4 above. 

οἵτινες. Not indefinite, but more definite than οἵ. 

χαιρὸν. So rather than χρόνος. 

xat again. Watch varying uses of xat. 

ἦν προσδοχῶν. Periphrastic imperfect indicative. The 
verb is a picturesque one. 

ἐν τῷ χρονίζειν (from χρόνος). Present infinite and 
so linear. 

vai. Not ἱερῷ (temple area). So in i:g, 22. 

ἐπέγνωσαν. Ingressive aorist indicative and ἐπί (per- 
fective compound) intensifies the idea of clear 
and quick apprehension. R., p. 834. 

ἑώρακεν. Present perfect indicative retained in indi- 
rect discourse. Apparently Zachariah still showed 
signs of the rapt vision that he had seen. 

χαὶ αὐτός. Emphatic he. 

ἦν διανεύων. Periphrastic imperfect indicative. Note 
διά. 


23. 


24. 


25. 


27: 


28. 


144 THE GOSPEL ACCORDING TO LUKE 


ἐγένετο. Lukeis very fond of this verb and tense (xat 
ἐγένετο, ἐγένετο δέ). He uses the idiom often with no 
conjuuction following as here and ini:8. Sometimes 
he has καί after it (v:1; viii:1) or xal ἰδού (xxiv:4). 
He employs also the infinitive and accusative 
(Π|12 1} ν1:1}). 

λειτουργίας. Our “liturgy,’’ from λαός and ἔργον. 


1:24-25 

δέ. Watch delicate uses of δέ. 

περιέχρυθβεν. Probably imperfect indicative from a 
late form περιχρύβω (from xeintw). Note perfec- 
tive use of περί in composition. 

Κύριος. Common in Septuagint for both Elohim 
and Jehovah and in the New Testament for the 
Messiah. 

πεποίηχεν. Present perfect indicative. A vivid reali- 
zation with Elizabeth and a continuing fact. 

ἐπεῖδεν. Aorist indicative with emphasis upon the 
first step of God with her (ingressive aorist). 
Roop. 834: 

ἀφελεῖν. Aorist infinitive. Effective aorist, to re- 
move once forall. R., p. 835. 


1:26--2ὃ 
παρθένον. Virgin even if married, the word means. 
Here unmarried, but betrothed. 
Μαριάμ instead of Μαρία. πρὸς αὐτὴν. Neat Greek 
idiom. 
‘‘Blessed are you among women”’ not genuine here, 
but is in 1:42. 


29. διεταράχθη. Ingressive aorist indicative. This com- 


43. 
45. 


46. 
47. 


GRAMMATICAL NOTES 145 


pound here alone in New Testament. Cf. 1:12 for 
simple verb. 
διελογίζετο. Inchoative imperfect. R., p. 885. 
ποταπὸς. Qualitative interrogative. 
εἴη. Optative in indirect discourse (question). 


. Μὴ φοβοῦ. Linear prohibition as in 1:13. 


εὗρες. χάρις like χεχαριτωμένη in 1:28. Mary was 
endued with grace because the Lord was with her. 


. xahécetc. Volitive future. R., p. 874. 

. ‘Yvtetov. No article. Gen. xviii:14. 

isa tx 27. 

. ἄνδρα can mean husband as well as man. 

. γεννώμενον. Futuristic present passive participle. 
. ἀδυνατήῆσει. Like ἀδύνατος powerless. 

. δούλη. Slave. γένοιτο. Optative for future wish. 


1:39-45 


. ἀνεφώνησεν χραυγῇ μεγάλῃ χαὶ εἶπεν. Called back (or 


up) with a great cry and said. It was acry of joy, 
not of terror. 

πόθεν. Whence this to me? 

ἣ πιστεύσασα. A beatitude for Mary. 

ὅτι. Hither causal or declarative. 

τελείωσις. A bringing to completion (Heb. vii:1I). 


1:46-56 


Μεγαλύνει. Magnificat (Vulgate). 

ἠγαλλίασεν. The aorist indicatives in the Magnificat 
of Mary have no emphasis on past time (timeless 
aorists). The song is saturated with Hannah’s 
prayer and the Psalms. 

I Sam. 11:1; Ps. xcv:1 (Septuagint). 


48. 
49. 
50. 
51. 


62. 


64. 
65. 


66. 


146 THE GOSPEL ACCORDING TO LUKE 


I Sam. i:11; Mal. 11:12. 

Ps: \cxxvi:3> Bs. cxi:0: 

Ps:\ciit:1/7. 

ἐποίησεν χράτος.ς In the spirit of the Old Testament. 
These six aorists are gnomic and express God’s 
power for the future or for the past. Mary has the 
prophetic rapture. R., pp. 836-7. 

Ps. Ixxxix:10; Job v:13. 


. δυνάστας. Cf. our dynasty. 


Job(v 11s: ΧΙ1:10. 


. Ps. cvii:9; xxxiv:10 (Septuagint). 
1 Ps. xeviil, 


. Isa. xli:8-9. 


1:57-66 


. ἐμεγάλυνεν Mary’s word μεγαλύνει in 1:46. 
. ἐχάλουν. Conative imperfect. R., p. 885. 


ἀποκριθεῖσα εἶπεν. Redundant aorist participle. 


. οὐχί. Intensified negative. χληθήσεται. Volitive fu- 


ture.) Re, py 874: 

évéveuvov. Inchoative imperfect. R., p. 885. See 
διανεύω 1n 1:22. 

τὸ τί. Article with the interrogative. Accusative 
of general reference. 

ἂν θέλοι. Apodosis of fourth class condition. Opta- 
tive with ἄν retained in indirect question. For 
same construction a direct question, see Acts 
XViL:1S. Ri. pp! 1021--2. 

Zeugma, using tongue with ἀνεῴχθη. 

ῥήματα. Hebraism. 

διελαλεῖτο. Note διά in composition and imperfect 
tense. 

ἔθεντο. Second aorist middle (indirect). 


80. 


GRAMMATICAL NOTES 147 
1:67-79 


. 5. Χν14; Ixxii:18; cyi:48: Ps. exi:9. 
ΠΕ Su ΟΣ ΧΧΊ1:17. 


παιδὸς. Son, not slave δοῦλος). 


Ps. evi:t0. 

. Micah vii:20; Ps. ον! :45. 

ee ie Mic. vii:20; Jer./x1:5; Ps. ev:8-o9: 

. λατρεύειν. Like priests in worship (1:23). 

. Mal. iti:1; Isa. xl:3. Note προπορεύσῃ as well as 


ἐγώπιογ. 


. ἐπιφᾶναι. Ingressive aorist active infinitive. R., Ὁ. 


834. 

Isa. 1x:1; Ps. evii:10. 

χατευθῦναι. Compound of κατά and εὐθύς, to make 
perfectly straight. Mary’s song reflects the spirit 
of the Psalms while that of Zachariah has the 
prophetic note. 

1:80 

ἐχραταιοῦτο. Iterative imperfect passive indicative. 
Κ., Ὁ. 884. 

πνεύματι. Probably the Holy Spirit. Cf. Eph. 11:16. 

ἀναδείξεως. Here only in the New Testament. The 
word is used of a public inauguration to office and 
of the appearance of the moon. 


II :I-7 


. πᾶσαν thy οἰχουμένην. The inhabited world as the 


Romans rated it, the Mediterranean world. 
ἀπογράφεσθαι. ‘Technical word for the periodical cen- 
sus, every fourteen years, begun by Augustus as 
shown by the Egyptian papyri. This was the 
first, the beginning, and so the present tense. 


10. 


11. 


14. 
15. 


16. 


148 THE GOSPEL ACCORDING TO LUKE 


. πρώτη. An evident allusion to the second census 


(Acts v:37) taken also like the first, as is now 
proven, under Quirinius. 


. ἀπογράφεσθαι. The papyri show that in Egypt this 


census was by households, ἀπογραφὴ χατ᾽ olxtay, 
and in the home town. 


. ἀπογράψασθαι. Causative middle. R., p. 808. 


σὺν. Naturally this means that Mary also was 
enrolled. Luke has been wonderfully vindicated 
by modern discovery in the historical statements 
in these verses. See my Luke the Historian in the 
Light of Research. 


II :8-20 


. ἐπέστη. Ingressive aorist active indicative. R., p. 


834. Note ἐπιστᾶσα in 11:38. Cf. ἐπίστηθι (2 Tim. 
iV 22): 

ἐφοθήθησαν φόβον μέγαν. Ingressive aorist and cog- 
nate accusative with passive voice. R., pp. 834, 
478. 

εὐαγγελίζομαι. The gospel, the good news. CE. 
1:19. 

Σωτήρ. First use in the New Testament and here 
only in Luke. The article τὸ with σημεῖον is omitted 
by BH, but wrongly. 

Χριστὸς Κύριος, or Messiah Lord, or Christ the Lord. 

Hort’s punctuation and probably correct. Glory 
not only in heaven, but now also on earth. 

τὸ ῥῆμα τοῦτο τὸ γεγονὸς. A Hebraistic use of ῥῆμα 
(saying) for ‘‘thing”’ as is made plain by γεγονός. 

σπεύσαντες. Aorist participle of simultaneous action. 
R., pp: 860-1. 


19. 


21. 


22. 


22. 


GRAMMATICAL NOTES 149' 


ἀνεῦραν. The finding is the result of search as the 
preposition shows (perfective use). R., pp. 826-8, 
835. 

cuvetnoet. Imperfect indicative and so linear and 
note σύν. Note also πάντα τὰ δήματα ταῦτα ‘‘all 
these things.”’ 

συνβάλλουσα. Placing together this and that, com- 
paring each detail with the others, musing and 
mulling over the whole. See Luke xxiv:17 
ἀντιβάλλετε for conversation. 


11:21 


τοῦ περιτεμεῖν. Aorist infinitive (punctiliar action) of 
purpose (genitive case with article). R., pp. 
1060-1, 1066-7, 1080-1, 1088-9. 

xat. Note the two uses of χαί in this sentence, the 
one introductory, the other consequential. 

Luke does not give the meaning of the name here 
or in 1:31, but note σωτὴρ in 11:11. 

χληθὲν. Repeating ἐχλήθη. 

τοῦ συλλημφθῆναι αὐτόν. First aorist passive articular 
infinitive with accusative of general reference. 


R., pp. 489-90. 
II :22—24 
αὐτῶν. Lev. xii:6 has αὐτῆς. Here apparently Joseph 
is included with Mary. κατὰ. So in 11:24. 
τοῦ παραστῆσαι. Constative aorist, to place beside. 
A genitive infinitive of purpose. R., pp. 831-4. 
γέγραπται. Perfect passive indicative, stands writ- 


ten, the usual formula for quotation of the Old 
Testament. R., pp. 895-6. 


24. 


25. 


26. 


27. 


28. 


29. 


150 THE GOSPEL ACCORDING TO LUKE 


χληθήσεται. Volitive future indicative passive. R., 
p. 874. 

eX) ΧΙ1:2,.12. 

τοῦ δοῦναι. Constative aorist infinitive of purpose. 
R., pp. 831-4. Lev. xii:8. ζεῦγος means a yoke. 


1I:25-35 

εὐλαβῆς.ς Means taking hold carefully. 

προσδεχόμενος. See 11:38. Used by Joseph of Ari- 
mathea in xxiii:51. Cf. προσδοχῶν of Zachariah 
in.1:21. 

παράχλησιν. No article though τοῦ ᾿Ισραήλ. 

ἦν χεχρηματισμένον. Periphrastic past perfect pas. 
sive indicative. The word has an interesting 
history in its use with the heathen oracles. 
It is from χρῆμα, a matter of business. R., p. 
9o6. 

πρὶν (ἢ) ἂν ἴδῃ. Subjunctive rather than infinitive 
because preceded by negative μὴ ἰδεῖν. Subjunc- 
tive retained when optative possible (Acts xxv:16) 
after past time) R:, Ὁ. 977. 

τὸν Χριστὸν Κυρίου. See 11:11. 

τὸ ἱερόν. The temple as a whole, not the sanctuary. 

ἐν τῷ and the infinitive, as is common in Luke. 

τοῦ ποιήσαι. Common construction to express pur- 
pose. 

τὸ εἰθισμένον. Perfect passive articular participle. 

δέσποτα. Proper with δοῦλον. 

ἀπολύεις. Linear present indicative. 

τὸ σωτήριον. The saving thing or power. 

hy θαυμάζοντες. Periphrastic imperfect. Verb singu- 
lar with πατὴρ and participle plural with both, 


34. 


35: 


36. 
37. 


38. 


GRAMMATICAL NOTES 151 


λαλουμένοις. Present passive participle (linear), repe- 
tition. R.; p. 880. 

χεῖται. Cf. χεῖρμαι in Phil. 1:16. Present passive in- 
dicative, but perfect in meaning. R., pp. 881, 906. 

ἀντιλεγόμενον. Present passive participle. Repeti- 
tion.) R., Ὁ. 880. 

ὅπως ἂν. Purpose connected with κεῖται. Note ἄν. 

διαλογισμοί. The word suggests the hesitations and 
doubts, back and forth (δια ---), before one steps 
forth and takes a stand for Christ. 

ἀποχαλυφθῶσιν. Aorist passive subjunctive. Re- 
vealed, brought out into the light, no longer hidden 
in the heart. Christ is the touchstone of hearts. 


II :36-38 

προβεβηχυῖα ἐν ἡμέραις πολλαῖς. Cf. 1:7. 

ἕως ἐτῶν ὀγδοήχοντα τεσσάρων. This naturally means 
eighty-four in 411. Vulgate has usque ad. 

οὐχ ἀφίστατο. Imperfect indicative. 

vinta καὶ ἡμέραν. Accusative case. R., pp. 469-71. 

ἐπιστᾶσα. See 11: of the angel and x:40 of Martha. 

ἀνθωμολογεῖτο. Inchoativeimperfect. Notedvé-. R., 
p. 885. 

αὐτοῦ. The child, not God. 

προσδεχομένοις. See 1:25 of Symeon. There were 
some few like Symeon and Hannah who longed 
and looked for a spiritual Messiah unlike the 
Pharisees who desired a political deliverer and the 
sadducees who expected nothing. 

λύτρωσιν. The usual form is ἀπολύτρωσις, as in Paul’s 
Epistles. But see Mark x:45; Matt. xx:28 for 
λύτρον. The reference is to the price of a slave 


40. 


41. 


5Ι. 


52. 


152 THE GOSPEL ACCORDING TO LUKE 


which is paid to set him free. See papyri and 
inscriptions. 
II :39-40 

ηὔξανεν καὶ éxoatatodto. Imperfect tense as in 1:80 of 
the Baptist. 

πληρούμενον. Present passive participle and linear 
action likewise. 

The Braid Scots version has verse 40 thus: ‘‘And 
the bairn grew, and wax’t strong; fu’ o’ wisdom; 
and God’s tender favor was wi’ him.”’ 


II :41-52 
éxopevovto. Imperfect of customary action. R., 
p. 884. 


. éyéveto. Not ἦν. 
43. 


ἀναβαινόντων. Present participle of customary action. 
R., p. 880. 


παῖς, NOt παιδίον. 


. συνοδίᾳβ. The Nazareth caravan to the feast. 


ἀνεζήτουν. R., pp. 826-8, 885. 


. εὗρον. Effective aorist. R., p. 835. διδασχάλων. 


Rabbis. 


ἐπερωτῶντα. Note ἐπ-. 


. ἐξίσταντο. Imperfect tense. 
. ἐν τοῖς. Papyri show “‘house’’ to be correct rather 


than ‘‘business.”’ 
χατέβρηῃ. Went down. 
ἦν ὑποτασσόμενος. Periphrastic imperfect passive. 
διετήρει. Imperfect tense. 
προέχοπτεν. Imperfect tense. Note xpo-, to cut for- 
ward like pioneer in forest. 
παρὰ. By the side of, from the standpoint of. 


GRAMMATICAL NOTES 153 


III :1-—2 

I. ἡγεμονίας. Our hegemony. Luke names first the 
Roman emperor, then the provincial ruler of 
Palestine, then the ecclesiastical rulers. It is a 
careful effort to date the beginning of John’s 
ministry. It is complicated by the fact that 
Tiberius ruled as associate with Augustus for two 
years in the provinces before he became sole 
emperor. But Judea was a province and so that 
was a proper notation. 

A Lysanias is mentioned by Josephus as being king 
of Abilene, not tetrarch, sixty years before this 
time, but inscriptions speak of a tetrarch Lysanias 
in Abilene while Tiberius ruled, evidently the one 
meant by Luke. 

éxt. Common way of reckoning time. R., p. 603. 

“Ava. Genitive of Ἅννας. He was high priest 
A.D. 7-17 and retained the title in popular usage 
when his son-in-law Caiaphas succeeded him in 
office. But even so, with all of Luke’s pains, we 
do not know the precise year when John began 
his ministry, for Luke gives no specific year and 
we do not know the year when Jesus was born. 
If Jesus was not born later than B.c. 5, then John 
began his ministry not later than A.D. 25. 


III :3—-6 
3. βάπτισμα. Because of modern controversies this 
word, by common consent, is transliterated, not 
translated. 
μετανοίας. Repentance (a Latin word) is a most 
unfortunate translation, as it means mere sorrow, 


154 THE GOSPEL ACCORDING TO LUKE 


while the Greek word means a change of mind and 
purpose and life. But the mistranslation is now 
firmly grafted upon our theological terminology. 

εἰς. This preposition is the subject of much contro- 
versy also, but there is no way to evade it as with 
baptism except by an awkward phrase like this. 
The English ‘for’? means purpose, while ‘‘on”’ 
or ‘“‘upon’’ means ‘‘because of.’’ Each is good 
Greek (cf. Matt. x:31; xii:41 where εἰς means 
“at,” “in’’) since εἰς is simply a later form of ἐν. 
See K., p. 592. 

. Isa. xl:3-5. 

Ἡτοιμάσατε. Ingressive aorist. R., Ὁ. 834. 

ποιεῖτε. Present imperative and so linear. 

. σὰρξ. Flesh. τὸ σωτήριον. The saving act. 


III :7-14 

. ἔλεγεν. Imperfect here and customary action. R., 
p. 884. This form is sometimes probably aorist 
like ἔφη. 

ὑπέδειξεν. Suggested, put you up to. Ingressive 
aotist.. Ri, Ὁ. 334. 

. ποιήσατε. Effective aorist imperative. R., p. 835. 

ἄρξησθε. Ingressive aorist subjunctive. R., p. 834, 
Μή and the aorist subjunctive prohibits begin- 
ning an action and here the very word adds to 
thatidea. R., pp. 852-4. Matthew 111:9 has δόξητε. 

ἐγεῖραι. Aorist infinitive. Do it now and at once. 

. ἤδη δὲ xat. Vivid use of particles. 

πρὸς. Right before. 

ἐχχόπτεται--βάλλεται. Futuristic present. Note éxx., 
cut out. 


ΙΟ. 


II. 


12. 


13. 


14. 


15. 


16. 


GRAMMATICAL NOTES 155 


ἐπηρώτων. Imperfect (iterative). R., p. 884. 

ποιήσωμεν. Deliberative subjunctive and _  aorist 
tense (do here and now). R., pp. 934-5. 

χιτῶνας. Inner garments and not the outer (ἱμάτιον). 

μεταδότω. Aorist imperative. Share in this case. 

ποιείτω. Present imperative. As a habit. 

τελῶναι. Publicans (publicant). 

Μηδὲν πράσσετε. Present imperative in prohibition. 
They were doing this very thing. R., pp. 853-4. 

στρατευόμενοι. Men on military duty. 

Μηδένα διασείσητε. Aorist subjunctive with yy. For- 
bids beginning deeds of violence to which soldiers 
were so prone, like ruthlessness in the great war. 
Our word seismic comes from celw. R., pp. 852-4. 

μηδὲ συχοφαντήσητε. Aorist subjunctive likewise with 
yf. The verb was used for making false charges so 
as to extort money, originally from shaking the figs 
out of the tree. 

ὀψωνίοις. Cooked food, rations, wages. 


III :15-17 


προσδοχῶντος. Present participle, genitive absolute. 

διαλογιζομένων. Reasoning back and forth (8a—). 

μή ποτε. See 2 Tim. 11:25. The optative ety is due to 
the indirect question. Note absence of ἄν. 

ὁ χριστός =5 Μεσσίας, the Anointed One. 

ἀπεχρίνατο. Effective aorist. Cut short their queries 
by his abrupt reply. See John i:20. 

ὕδατι. Locative case as in Acts 1:5. R., p. 521. 
Matt. ii1:10 has ἐν ὕδατι. It is immaterial in the 
Greek whether ἐν is used or not. 

οὗ---οπαἧὐτοῦ. Hebraistic repetition of the pronoun. 


17. 


18. 


19. 


21. 


156 THE GOSPEL ACCORDING TO LUKE 


ἱχανὸς. From ἱχνέομαι, to arrive at, be ready at, be 
ready for, capable of, fit for. 

λῦσαι. Punctiliar action, aorist infinitive. 

αὐτὸς. Emphatic here in the nominative. 

διαχαθᾶραι. Effective aorist with perfective use of 
dta-, R., pp. 826-8, 835. 

ἀποθήχη. Barn or storehouse. Cf. παραθήχη in 
2 Tim. i:12, 14 for treasury or bank. 

ἀσβέστῳ. Our asbestos; σβέννυμαι and a privative. 


Ill :18-20 


Note μὲν οὖν. 

ἕτερα Not necessarily different, but additional, as 
here. 

εὐηγγελίζετο. Iterative or customary imperfect. R., 
p. 884. 

ἐλεγχόμενος. Iterative present participle passive. 

προσέθηχεν. Effective aorist with perfective use of 
mpoc-. R., pp. 826-8, 835. 

ἐπὶ πᾶσιν. χατέχλεισεν. Effective aorist with per- 
fective use of χατά (down, we say up). R., 
pp. 826-8, 835. 


ΠΙ:21--22 


ἐν τῷ βαπτισθήναι. Constative aorist passive infini- 
tive, summing up the whole baptismal record of 
John, not meaning that nobody else was baptized 
by John afterwards. Vulgate has cum baptizaretur. 

βαπτισθέντος. Aorist passive participle, single act 
and punctiliar. : 

προσευχομένουι Present middle participle, describing 
what was going on after the baptismal act. 


GRAMMATICAL NOTES 157 


22. εὐδόχησα. Timeless aorist indicative, constative. D, 
Old Latin, Justin, Clement read ἐγὼ σήμερον γε- 
γέννηχα σέ after Ps. 11:7, a manifest correcticn to 
suit that Scripture. 


III :23-38 

23. ἀρχόμενος. Present middle participle. Vulgate zm- 

cipiens. 

ὡς ἐνομίζετο. Implying that Jesus was not the actual 
son of Joseph. Luke has already shown that 
Jesus is not the real son of Joseph. Note also the 
absence of the article with ὧν υἱός, and with ’Iuche, 
but presence thereafter of tod. Luke, as a Gen- 
tile, apparently gives the actual genealogy of 
Jesus through Mary while Matthew in i:I-17, as 
a Jew, gives the legal genealogy of Jesus through 
Joseph. 

27. Ζοροβάβελ. The Greek has difficulty in transliter- 
ating the Hebrew names. Most of them are 
indeclinable in this list. Sometimes the spelling is 
only approximately like the Hebrew. 

28. ᾿Ιησοῦ. Jesus in Greek. 

20. ᾿Ιούδα. Judas in Greek. 

33. Westcott and Hort omit Amminadab on the author- 
ity of B (Codex Vaticanus) alone. It is very easy 
for a scribe to drop a name in copying a list like 
this. 

37. ‘Evox. Henoch in Greek. 


IV :I-13 
I. ἤγετο. Imperfect. Led continuously. 
ἡμέρας. Ambiguous position in the Greek, but true 


16. 


158 THE GOSPEL ACCORDING TO LUKE 


of the leading of the Spirit and the tempting by 
the devil. 
πειραζόμενος. Present passive participle. So linear. 


. ἐπείνασεν. Ingressive aorist. R., p. 834. 
. εἰ and present indicative. Condition of the first 


class, determined as fulfilled, assumed to be true. 
So also in verse 9. R., pp. 1007-1012. 
υἱὸς τοῦ Θεοῦ. Not the Son of God, but son of God. 


. Deut. vili:3. ἄρτῳ. Same word as ἄρτος loaf above. 
. ἔδειξεν. Constative aorist. R., pp. 831-4. 


στιγμῇ. Point of time. 


. παραδέδοται. Perfect passive indicative. The devil 


claimed possession, but he was an interloper and 
robber. He had no pact with God. 


. προσχυνήσῃς. Aorist subjunctive. Punctiliar action. 


Condition of third class. R., pp. 1016-20. 


. Deut) ν1:12. 
. πτερύγιον. Wing, but what wing is not known. 
. βάλε. Effective aorist imperative. R., p. 825. 


Ps. xci:1I-I2. 


. Deut. vi:16. 
. ἀπέστη ἀπ᾿ αὐτοῦ. Curiously enough the word “‘apos- 


tasy’’ (standing off) comes from this word. 


IV:14-15 


. δύναμις, not ἐξουσία as in iv:6. 


15. 


ἐδίδασχεν. Inchoative imperfect. R., Ὁ. 885. 


Iv :16—30. 


ἦν τεθραμμένος. Sand some late uncials and cursives 
read ἀνατεθραμμένος. It is, of course, past perfect 
passive indicative (periphrastic). 


17. 


18. 


20. 


22. 


53. 


25. 


26. 
28. 


GRAMMATICAL NOTES 159 


τὸ εἰωθὸς αὐτῷ. What had become custom to him 
(perfect active participle). A glimpse into the 
habits of Christ’s youth. 

ἀνέστη. As Paul often did when the opportunity 
was offered. 

ἀναγνῶναι. Ingressive aorist active infinitive. R., 
p. 834. 

βιβλίον. No article. 

εὗρεν. By unrolling the scroll. 

fs) 15Ξ1:1}.2}6. 

ἔχρισεν. Aorist indicative (punctiliar). Did anoint 
(single act). εὐαγγελίσασθαι. The gospel in Isaiah. 

ἀπέσταλχεν. Present perfect indicative. Commission 
permanent and holds. 

τῷ ὑπηρέτῃ. Note article. Word means under-rower 
literally. 

ἐχάθισεν. Effective aorist. R., p. 835. 

ἧσαν ἀτενίζοντες. Periphrastic imperfect active. In- 
tense eagerness in the look. Cf. Acts 1:10. 

ἐμαρτύρουν and ἐθαύμαζον. Inchoative imperfects. 
R., p. 885. 

παραβολὴν. One form of parable. First use of the 
word in Luke. 

ποίησον. Aorist imperative. Do now at once. 

πατρίδι. Land of your fathers. 

γενόμενα. Aorist participle supplementary in indi- 
rect discourse. 

ἐχλείσθη. Effective aorist passive indicative. R., 
p. 835. We say the sky was closed or the heavens 
were brass. 

I Ki. xvii:9. 

ἐπλήσθησαν. Effective aorist passive. R., p. 835. 


20. 


20. 


an. 


22. 


33. 
34. 


35: 


36. 


160 THE GOSPEL ACCORDING TO LUKE 


dxoboyvtes. Present active participle (while hearing). 

ἐξέβαλον. Effective aorist active indicative. R., Ὁ. 
835. 

ἤγαγον. Effective aorist active. R., p. 835. 

g@xodéunto. Past perfect passive. State of comple- 
tion. 

καταχρημνίσαι. Aorist active infinitive (effective). 

ἐπορεύετο. Imperfect middle (started to go). R., Ὁ. 
885. 


IV :31-37 

ἦν διδάσχων. Periphrastic imperfect inchoative. R., 
Ῥ. 885. ἐν τοῖς σάββασιν is used for one sabbath 
or for more. It is sometimes difficult to decide. 

ἐξεπλήσσοντο. Imperfect passive. Descriptive. R., 
p. 883. Were continually struck out of them- 
selves. ἐν. 

ἐξουσία. Not power over the people, but possession 
of authority in himself, the note of authority. 

ἔχων. Common Greek idiom. 

ἀνέχραξεν. Called back with sort of hysteria. 

τί ἡμῖν xat cot. Ethical dative. 

οἶδά σε τίς et. Prolepsis with interrogation. 

φιμώθητι. Be muzzled. Shut up. Effective aorist 
imperative. R., p. 835. 

ῥάψαν. Effective aorist participle. 

βλάψαν. Simultaneous aorist participle. R., pp. 
860-1. 

συνελάλουν πρὸς. Note tense and prepositions. 

ὅτι. Ambiguous use, probably declarative (almost 
consecutive), rather than causal. 

ἐν ἐξουσίᾳ χαὶ δυνάμει. Associative (instrumental) use 


57. 


28. 


99. 


40. 


41. 


GRAMMATICAL NOTES 161 


of ἐν, common in Septuagint and occasional in all 
Greek. Note both ἐξουσία and Beas ἐπιτάσσει. 
Military word. 

ἠχώ. Our echo. 

ἐξεπορεύετο. Imperfect middle, began to go out. 
R., p. 885. 

IV :38-39 

᾿Αναστὰς. Jesus had probably been seated as in 
Nazareth (iv:20). 

ἦν συνεχομένη. Periphrastic passive imperfect. Luke 
uses cuvéyw three times as often as the rest of the 
New Testament and here in the medical sense. 

πυρετῷ μεγάλῳ. Galen, the Greek physician, divides 
fevers into “‘great’’ (μεγάλοι) and “‘slight”’ 
(cutxeot). So Luke used a medical term here. 

ἐπιστὰς ἐπάνω. Bends over tenderly like the physi- 
cian. 

δι χύνει. Conative imperfect. Cf. deacon. R., p. 
885. 

IV :40-41 

εἶχον. Imperfect. Distributive and descriptive. R.., 
p. 883. 

ποιχίλαις. Variegated. Used of trials in Jas. 1:2. 

ἐπιτιθείς; Present participle. Repetition. Luke 
alone preserves this detail with a physician’s in- 
terest. 

ἐθεράπευεν. Imperfect. Repetition. R., p. 884. 
Aorist supported by many documents as in Mark. 

οὐχ eta. Imperfect of ἐάω. Kept refusing. R., 
pp. 884 f. 

τὸν χριστὸν, The Anointed One. 


42. 


“Ὁ ὦ 


162 THE GOSPEL ACCORDING TO LUKE 


IV :42-44 
γενομένης ἡμέρας. Day having come. 
ἔρημον. Deserted. 
ἐπεζήτουν. Imperfect. 
ἦλθον ἕως αὐτοῦ. Came up to him. 


. ἀπεστάλην. Second aorist passive. 
. ἦν χηρύσσων. Periphrastic imperfect active. 


᾿Ιουδαίας. Correct text, not Γαλιλαίας. But Judea 
in the sense of all Palestine, meaning Galilee after 


all. 
V:I-II 


. ἐπιχεῖσθαι. Lying upon, pushing against. 


ἦν ἑστώς. Periphrastic imperfect, for ἑστώς (second 
perfect participle) is purely linear in idea. 

παρὰ thy λίμνην. The accusative (extension) is not 
to be pressed, as this original case is coming again 
to supplant the others with prepositions. 


. ἔπλυνον. So Β D and probably correct. 
. ἠρώτησεν. Not merely for questions, but for requests. 
. χαλάσατε. Plural, as it took several men to lower the 


nets. They had helpers with them. ’Exavéyaye is 
singular. Usual word for ‘“‘put off tosea’’. Double 
compound. See verse 3. 


. Ἐπιστάτα. Only by Luke in New Testament. Su- 


perintendent or overseer. 
χαλάσω. Probably causative here. 


. συνέχλεισαν. Effective aorist. Shut together. R., 


p. 835. 


. ἑτέρῳ Second, not different. 


συλλαβέσθαι. Themselves take hold together with. 
Aorist middle infinitive. 


10. 


II. 


12. 


13. 
14. 


15. 
16. 


17. 


GRAMMATICAL NOTES 163 


. Κύριε, not ἐπιστάτα. 
. περιέσχεν. Effective aorist. Hold around. R., 


p. 835. The helpers in the boat (employees). 
χοινωνοὶ. Cf. μέτοχοι in verse 7. 
ἔσῃ ζωγρῶν. Periphrastic future active and so linear. 
* It means to catch men alive. 
χαταγαγόντες.ς Nautical term, bring down to land. 
ἠχολούθησαν. Constative aorist, covering all the 
rest of their lives. 


V:12-16 


χαὶ ἰδοὺ. Surprise that he was there. It was be- 
cause he was ‘‘full of leprosy”’ that he was allowed 
to come, in the advanced stages (Lev. xiii:12—13). 

ἐὰν θέλῃς. Third class condition, undetermined but 
with probability of determination. The leper is 
represented as having hope. R., pp. 1016-20. 

χαθαρίσαι. Aorist infinitive (punctiliar). Cleanse 
here and now. 

χαθαρίσθητι. Be cleansed at once. Aorist passive 
imperative. 

Lev. xiv :4-10. 

διήρχετο. So also συνήρχοντο. 

ἦν ὑποχωρῶν. Periphrastic imperfect. 

ἐν. Used often with verbs of motion as εἰς with 
verbs of rest, the same word in reality. R., pp. 
584-5. 

V:17-26 

nat ἐγένετο. Luke’s repetition of this idiom at the 
beginning of incidents shows that he treated each 
picture as a whole. His gospel is a series of pic- 
tures skilfully arranged to set forth Christ. 


18. 


19. 


20. 


21. 
22. 


24. 


26. 


27. 


28. 
29. 


164 THE GOSPEL ACCORDING TO LUKE 


ἦν διδάσχων. Periphrastic imperfect. 

γομοδιχάσχαλοι. Called γραμματεῖς in verse 21. Teach- 
ers of oral and written law. 

Jerusalem. Already emissaries from headquarters 
are in Galilee. 

εἰς τὸ ἰάσθαι. Present middle infinitive and note con- 
struction. 

χλίνης. General term for various kinds of beds. 

ἦν παραλελυμένος. Past perfect passive periphrastic. 

ποίας εἰσενέγχωσιν. Deliberative aorist subjunctive. 
R., pp. 934-5. ποίας. Genitive case. Supply 
ὁδοῦ. 

χαθῆχαν. Effective aorist. R., p. 835. 

χλινιδίῳ. Diminutive of xAtvy. Possibly mattress of 
the χλίνη. 

Mark 11:4 has κράβαττον. 

ἀφέωνται. Doric perfect passive indicative for Attic 
ἀφεῖνται. 

Contemptuous use of οὗτος. 

διαλογισμούς. Pro’s and con’s. Cavillings. 

ἐξουσίαν. Authority, power. 

πορεύουι Present middle imperative. 

παράδοξα. Paradoxes. 


ν:27-.52 

ἐθεάσατο. Gave 8 searching look. Aorist middle. 
ἀχολούθει. Present imperative. Linear action. 
ἠχολούθει. Imperfect (inchoative). | 
δοχὴν. From δέχομαι receive. 
ἧσαν xataxetuevot. Periphrastic imperfect. Reclining 

according to custom. 
αὐτῶν. Some manuscripts have αὐτοῦ (Jesus). 


20. 


a1. 


33: 


34. 


36. 


37. 


38. 


39. 


GRAMMATICAL NOTES 165 


αὐτῶν. The scribes that were Pharisees as most of 
them were. Some were Sadducees. 

éyéyyutov. Imperfect. Onomatopoetic word. 

ἁμαρτωλῶν. Social outcasts. Publicans linked with 
them by one article τῶν. 

of ὑγιαίνοντες. The sound. 

of χαχῶς ἔχοντες. Those who have it bad. 


ν:33-29 

δεήσεις ποιοῦνται. Formal and stated prayers. 

Linear presents. 

ynotetcat. Aorist active infinitive, single act. 

Μή expects the answer no to a question. 

παραβολὴν. Cf.iv:23. Means placing alongside. He 
gives three parables in this paragraph. 

ἐπιβάλλει. Patch is ἐπίβλημα. 

συμφωνήσει. Our symphony, harmony. 

véoy, not καινόν (used of patch), young, while xatvéy is 
fresh. 

doxobc. Skinbottles still used in Palestine. 

ἐχχυθήσεται. From éxyéw, future passive. 

BAntéov. Only use of the classic idiom of the verbal 
in -τέον in the New Testament. ‘Transitive and 
expresses necessity. R., p. 1099. 

χαινοὺς of the skins, but νέον of the wine except in 38. 

Westcott and Hort bracket this sentence. It does 
not appear in D and some Old Latin manuscripts. 
It is probably genuine. 


VI:I-5 


. The Western and Syrian documents read δευτεροπρώτῳ, 


probably due to the insertion of πρώτῳ and then 
of δευτέρῳ because of iv:31 and v:6. 


cn 


166 THE. GOSPEL ACCORDING TO LUKE 


Ἔτιλλον. Inchoative imperfect. R., p. 885. Mark 
11:23 has ὄρξαντο ὁδὸν ποιεῖν τίλλοντες. 
ψώχοντες. This and the plucking was the ““ποτῖ.ἕ 


. Plural and so addressed to the disciples as in v:30, 


but Jesus answers for the disciples. 
οὐχ ἔξεστιν. Not permitted or allowed. 


. ἀνέγνωτε. The οὐδὲ formally expects the answer 


“‘ves,’’ but implies that they had not. 


. ὡς. Westcott and Hort bracket because Β D do not 


have it. Probably genuine. 

1 Sam. xxi:1-6. In 1 Sam. xxi:7 and Neh. x:32 we 
find ἄρτοι τοῦ προσώπου, loaves of the presence (of 
God). 


. This is the order in the Greek of Westcott and Hort, 


and probably right (Neutral Class), and without καὶ 
of the Western and Syrian classes. At the close of 
verse 4 D (Codex Bezae) gives the story of Christ’s 
saying to the man whom he found working on the 
sabbath: ‘Man, if you know what you are doing, 
happy are you; but if you do not know, you are 
accursed and a transgressor of the law.”’ 


v1:6-II 


. ἑτέρῳ. A second, but not necessarily the next, 


sabbath. 
τὴν. What synagogue Luke does not tell. Note 
χαὶ αὐτοῦ rather than od. 


. mapetnpovvto. Interesting word. Imperfect tense, 


middle voice, and παρά in composition. 

et. ‘‘If,’? common in indirect questions. 

θεραπεύει. So WS A DL (Western and Alexandrian). 
BA Cop (neutral) have θεραπεύσει as Mark 111:2. 


IO. 


II. 


GRAMMATICAL NOTES 167 


But θεραπεύει is probably futuristic present. R.., 
p. 869. 

εὕρωσιν. Aorist subjunctive (punctiliar), purpose 
with ἵνα. 

χατηγορεῖν. Present infinitive (linear). 


. διαλογισμοὺς. Reasonings, quibbles. 


ξηρὰν thy χεῖρα. Predicate position of adjective. 

στῆθι. Aorist imperative (punctiliar, ingressive). R., 
p. 834. 

εἰς τὸ μέσον. Into the midst, so that all could see, 

ἔστη. Ingressive aorist. 


. ἐπερωτῶς Note éx- (in addition). 


εἰ with a direct question is untranslatable save as an 
ellipse or aposiopesis. See use in indircct question 
ην 1:7. 

ἀγαθοποιῆσαι ἢ χαχοποιῆσαι. Aorist active infinitive 
of single act. The rabbis professed to act on this 

principle in matters of life and Jesus appealed to it. 

ἀπολέσαι. Aorist active infinitive, with reference to 
their plotting his death on the sabbath. 

περιβλεψάμενος. Aorist tense and middle voice. Mark 
11:5 adds wer’ ὀργῆς. 

ἔχτεινον. Aorist active imperative. Do it at once. 

ἀπεχατεστάθη. Double compound (perfective use of 
both prepositions) and double augment. Aorist 
passive indicative, effective use of aorist. R., 
pp. 826-8, 835. 

αὐτοὶ δὲς Emphatic use of αὐτοί. 

ἀνοίας. More than anger, lack of sense that corre- 
sponds to dementia. 

διελάλουν. Inchoative imperfect. R., p. 885. 

τί ἂν ποιήσαιεν. Apodosis of a condition of the fourth 


168 THE GOSPEL ACCORDING TO LUKE 


class (undetermined with less likelihood of deter- 
mination) without protasis. The deliberative op- 
tative with ἄν is simply retained in the direct ques- 
tion. See Acts xvii:18. R., pp. 1021-2. 


V1:12-19 

12. εἰς τὸ ὄρος. Luke does not tell what mountain it 
was. It was not necessarily near Capernaum, 
though after the sermon (vii:1) he went to Caper- 
naum. 

ἦν διανυχτερεύων. Periphrastic imperfect. 

13. χαὶ ἐκλεξάμενος. Aorist middle participle. Chose by 
himself and for himself. This xat ἐχλεξάμενος is 
parallel with xat καταβὰς with the principal verb 
ἔστη. But I have broken up this long sentence 
because of the list of names between the two par- 
ticiples. 

ἀποστόλους. Messengers or missionaries. Luke does 
not say that this title was bestowed at this time. 
The order is that of later development. Judas 
the traitor comes last naturally and Peter is put 
first because of his leadership after Christ’s Ascen- 
sion. Bartholomew is supposed to be the same as 
Nathaniel. Simon the Zealot had belonged to the 
party of Zealots who brought on the War with 
Rome. There are two with the name Simon, two 
named James, and two named Judas. 

18. ἦλθαν. Antecedent action by aorist indicative. 
ἐνοχλούμενοι. From ὄχλος, a crowd, and so annoyance. 
ἐθεραπεύοντο. Imperfect passive. And note ἰαθῆναι 

just above and ἰᾶτο in verse 19. In Acts xxviii:8-9 
Luke has ἰάσατο of the miraculous healing of the 


20. 


22. 


22. 


24. 


27. 


28. 
29. 


GRAMMATICAL NOTES 169 


father of Publius by Paul and ἐθεραπεύοντο of the 
cures wrought by Luke the physician. But no 
such distinction is made here. Both verbs are 
used of the cures by Jesus. 


VI:20-23 


μαχάριοι. Not εὐλογητοί, blessed. 

χορτασθήσεσθε. χόρτος is grass or fodder. χορτάζω is 
to satisfy with any kind of food. 

μισήσωσιν. Aorist subjunctive. Ingressive. Come 
to hate you. R., p. 834. So of the following 
verbs with ὅταν. 

ἀφορίσωσιν. Social and ecclesiastical ostracism. Cf. 
John ix:34 of the blind man. 

ὄνομα. The name disciple, not individual names. 
Name of Christ to be despised and his followers. 

χάρητε. Second aorist passive imperative. Ingres- 
sive. R., p. 834. 


VI:24-26 


ἀπέχετε. Used in the papyri for receipt in full. R., 
pp. 828, 866. 


VI:27-49 

τοῖς ἀκούουσιν. Present participle and so linear. 

ἀγαπᾶτε. Present imperative and so linear. Have 
the habit of loving. So with the other imperatives 
in this sentence. 

χαλῶς ποιεῖτε. Treat them well always. 

μὴ κωλύσῃς. Aorist subjunctive in prohibition. Do 
not begin to do such a thing. Ingressive aorist. 
R., pp. 851-4. 


35. 
. Γίνεσθε οἰχτίρμονεςς Present imperative. Linear. 


37. 


48, 


170 THE GOSPEL ACCORDING TO LUKE 


χιτῶνα. In contrast with ἱμάτιον, outer garment. 


. d{30v. Present active imperative. Giveas a habit. 


μὴ ἀπαίτει. Asa habit. Present imperative. 


. ἵνα ποιῶσιν. Present subjunctive. Linear. 
. εἰ ἀγαπᾶτε. Present indicative and linear. Condi- 


tion of first class. 


. ἐὰν ἀγαθοποιῆτε. Present subjunctive and linear. Con- 


dition of third class. So in verse 34. 


. ἀπολάβωσιν τὰ ἴσα. Effective aorist subjunctive with 


perfective use of ἀπο- (like receipt); τὰ ἴσα, the 
equal amounts. 
μηδὲν ἀπελπίζοντες. Not without hope. 


μὴ κρίνετε. Present imperative in prohibition and 
linear. 

μὴ καταδιχάζετε. Present imperative in prohibition 
and note xata-. 

ἀπολύετε. Pardon. Present imperative and linear. 

πεπιεσμένον. Perfect passive participle. 

ὑπερεχχυννόμενον. Double compound of present mid- 
dle participle. 

δώσουσιν. Will give. 

κόλπον. Bosom, the pocket made by the loose robe 
above the girdle. 

ἀντιμετρηθήσεται. Note ἀντι- 


. χατηρτισμένος. Perfect passive participle. 


Cf. ἐξηρτισμένος. 2 Tim. iii:17. 


. κάρφος. Like cinder or chaff or chip. 


δοχὸν. Like the joist or beam in a house. 


. οὐ γὰρ ἔστιν. Note accent of ἔστιν. 
. συλλέγουσιν. Note plural, folks. 
. ὃ ἀγαθὸς (not χαλὸς) ἄνθρωπος. 


47. 


48. 


49. 


σι Ὁ 


GRAMMATICAL NOTES 171 


ποιῶν. Keeps on listening (ἀχούων) and practicing. 
Note anacoluthon with πᾶς. R., p. 436. 
Note hendiadys. 

προσέρηξεν. Crashed or dashed against. Ingressive 
aorist.|) Ik.,p. 834. 

οὐχ ἴσχυσεν. Aorist. Did not get strength enough. 

χαλῶς οἰχοδομῆσθαι. Perfect passive infinitive with- 
out reduplication. The Western and Syrian 
classes read τεθεμελίωτο as in Matt. vii:25. 

συνέπεσεν. Felltogether. Effective aorist. R., Ὁ. 835. 

éyéveto. Became, though awkward in English. 


VII:I-10 


. ἐπειδὴ. When now. This verse really belongs to 


Chapter vi. 


. ἑχατοντάρχης. Roman captain. All of them that are 


mentioned in the New Testament appear in a 
favorable light. 


ὃς. Relative, like xat οὗτος. 
. διασώσῃ. Effective aorist subjunctive. Note δια-. R., 


pp. 826-8, 835. 


. παρεχάλουν. Imperfect (iterative). R., p. 884. 


τ 


. ᾧ. Relative with consecutive force. R., p. 996. 


παρέξῃ. Future middle second person singular. 


. éxopeveto. Imperfect (inchoative). R., p. 885. 


λέγων. Centurion saying by them. 

Μὴ σχύλλουι Present imperative (linear) and direct 
middle. Common word in the papyri in this sense. 
Originally meant to flay like our ‘‘skin.”’ 

tnavéc. Not ἄξιος. 


. εἰπὲ λόγῳ: Speak with a word. 


παῖς. In sense of δοῦλος, not of υἱός. 


11, 


12. 


13. 
15. 


16. 


18. 


19. 


172 THE GOSPEL ACCORDING TO LUKE 


. ὑπὸ ἐξουσίαν τασσόμενος. Present passive participle 


(linear). 

πορεύεται. Aoristic present indicative like πορεύ- 
θητι.. R., pp. 865-6. So with ἔρχεται and ποιεῖ 
(note ποίησον). "“Eeyou is exclamatory in origin 
like ἔγειρε. 


. στραφεὶς. Suddenly. Second aorist (ingressive) pas- 


sive participle. 


VII :11-17 

ἐν τῷ ἑξῆς. Supply χρόνῳ. But &C Ὁ read τῇ ἑξῆς 
(supply ἡμέρᾳ). 

éEexoutGeto. Imperfect (descriptive). R., p. 882. 
Polybius and Plutarch use it of carrying out for 
burial. 

τεθνηχὼς. Perfect active participle. Actually dead. 

μονογενὴς. Used of Jesus (John 1:18). 

ὄχλος ἱχανὸς. Some of them hired mourners. 

ἐσπλαγχνίσθη. Ingressive aorist passive. R., Ὁ. 834. 

ἀνεχάθισεν. Used by medical writers for the sick 
sitting up in bed. Only in Luke in New Testa- 
ment. ὃ νεχρός, the corpse. 

éxeoxéato. Ingressive aorist. Cf. Luke 1:78 (Zacha- 
riah). 

αὐτοῦ = Jesus. 


VII :18—23 


of μαθηταὶ αὐτοῦ. See also 5:33. John had a group 
of ‘‘learners’’ who followed him in preference to 
Jesus. es 

ὃ ἐρχόμενος. A phrase for the Messiah. See John 
ΧΙ 28. 


20. 


21. 


22. 


22. 


24. 


27. 


GRAMMATICAL NOTES 173 


προσδοχῶμεν. Deliberative subjunctive and present 
tense (linear). R., pp. 934-5. 

ἕτερον. Can be ofa different kind or another (second) 
of the same kind is as most likely here. 

Here B reads ἄλλον with the Western class that sup- 
ported ἄλλον in verse 19. It shows that no special 
difference is designed between ἕτερον and ἄλλον 
here. The minor prophets speak of the Habba’ 
or the Coming One. 

ἐθεράπευσεν. Constative aorist. 

μαστίγων. Strokes or lashes of a whip, calamities. 

ἐχαρίσατο. Constative aorist. 

βλέπειν. Present infinitive, seeing. 

αὐτοῖς. The two messengers from John. 

ἀπαγγείλατε. Same word as in verse 18. 

Tsay χχχν "5, Ὁ; (1Χ111. 

σχανδαλισθῇῆ. Aorist passive subjunctive. Ingressive 
aorist. Ik...) 824. Tripped’ by trap: set for one. 

The devil had set this trap for John. 

ἐν ἐμοί. Tragic as it was, John was finding the con- 
duct of Christ hard to understand, for he was doing 
nothing to get him out of prison. 


VII:24-35 


θεάσασθαι. Ingressive aorist middle infinitive. Our 
“‘theater’’ is from this word. 

περισσότερον. Comparative, but περισσός means over- 
flowing. 

Mal. iii:t. Not precisely like either the Hebrew or 
the Septuagint. 


28. ὃ μικρότερος. In the Modern Greek the superlative 


29. 


ar. 


35. 


36. 


57. 


28. 


174 THE GOSPEL ACCORDING TO LUKE 


form has vanished. It is disappearing in the 
koiné, while the comparative takes its place. 

μείζων. As of John in first part of the verse. R., 
pp. 276-81. 

Possible that verses 29 and 30 are Luke’s own com- 
ment, but hardly probable. 

ἐδιχαίωσαν. Causative, but to declare righteous, 
not to make righteous. 

οὖν. This particle argues strongly against making 
verses 29 and 30 a comment of Luke interpolated 
into the address of Jesus. It is the comment of 
Jesus about the two classes in this attitude towards 
John. Now he raises the question of their attitude 
towards himself. 

ἐδικαιώθη. Gnomic aorist passive. R., pp. 836-7. 


VII :36—50 


ἠρώτα. Imperfect. 

φάγῃ. Aorist subjunctive. Single meal. Purpose 
with ἵνα. 

xatexAtOn. Aorist passive (effective). 

ἁμαρτωλός. Probably a harlot, though the word does 
not necessarily mean that. Certainly not Mary 
Magdalene who is mentioned in viii:2 for the first 
time as a new character. The popular slander on © 
Mary Magdalene is outrageous. 

mapa. The guests reclined on the couches with the 
feet out. It was not considered respectable by 
the Jews for a woman to let down her hair in 
public. But this woman made this sacrifice for 
Jesus. 

χατεφίλει. Imperfect. The compound did not al- 


39. 


41. 


43. 


47. 


GRAMMATICAL NOTES 175 


ways retain the added meaning, but probably 
did here. 

μύρῳ. Ointment. Not known what it was. 

B has 6 with προφήτης. : 

ἐγινώσχεν ἄν. Second class condition, determined as 
unfulfilled. The condition deals with the state- 
ment, not the actual fact. R., pp. 1012-16. 

ὅτι. Declarative rather than causal. 

Five hundred worth, about two hundred and fifty 
dollars, and fifty would be twenty-five. 

ὑπολαμβάνω. With a supercilious air. 

πλεῖον. Comparative, but we prefer superlative even 
though it is between two. 


. αὕτη. Demonstrative in strong contrast. So each 


time. 


. οὗ χάριν. Jesus draws the application for Simon. 


Note use of χάριν as a preposition. 

ἀφέωνται. Doric perfect passive. 

The context and the next clause show that her love 
is explained (ὅτι) by her forgiveness, not the for- 
giveness by her love. 


VIII :I-3 


. διώδευεν. Imperfect. Making one’s way. 


χατὰ πόλιν xat κώμην. Distributive use of χατά. R., 
p. 608. 
χηρύσσω xat εὐαγγελιζόμενος. Note both words. 


. ἦσαν τεθεραπευμέναι. Perfect passive periphrastic. 
. ἕτεραι πολλαί. Notnecessarily different kind of women. 


αἵτινες. More definite, not more indefinite. 
διηχόνουν. Imperfect. Cf. our deacon. 
What belonged to them ὑπαρχόντων. 


σι ΒΒ 


co 


Io. 


176 THE GOSPEL ACCORDING TO LUKE 


VIII :4-18 


. Note onetow, σπεῖραι, σπόρον. All from same root. 


ὃ μὲν. Demonstrative. Luke does not here use ὃ δέ 
for the other kinds of seed, but xat ἕτερον. 

τοῦ οὐρανοῦ. The vaulted covering of the sky. 

χατέφαγεν. Second aorist (effective) with perfective 
use of χατά. But we say “eat up’’ where the 
Greek has “‘eat down.”’ R., pp. 826-8, 835. 


. χαὶ ἕτερον. Not different kind of seed, just another 


part of the seed. The soil differs, but the seed is 
the same. 

guév. Second aorist passive participle (ingressive). 
Rup. 8324: 

ἐξηράνθη. First aorist indicative (effective). 


3 é 


. ἀπέπνιξαν. Effective aorist with perfective use of 


ἀπό. R., pp. 826-28, 835. 


. ἐφώνει. Thera impertect... RY Ὁ. 883. 
. εἴη. Optative because of indirect discourse (ques- 


tion), after past tense of indicative. Changed 
from ἐστίν. 

γνῶναι. Come to know, ingressive aorist. Know by 
experience. R., p. 834. 

μυστήρια. From μυέω, to blink, wink, to initiate. 
Christianity has mysteries of the soul and of 
grace, but they can be known. They are open to 
all who enter into fellowship with God in Christ 
and are thus not a secret cult like the mystery 
religions and do not follow lines of race, class, or sex. 

tva. Probably the consecutive use clearly estab- 
lished in the koiné. Cf. ὅτι. in Matt. xiii:13. | 

Isa. vi:10. 


12. 


14. 


15. 


16. 


17. 


18. 


19. 


20. 


21. 


GRAMMATICAL NOTES 177 


ive Usual meaning here, purpose. 

πρὸς χαιρὸν. So long as conditions are favorable. 

They fall away (ἀφίστανται). Cf. apostasy from this 
word. | 

τὸ--- πεσόν. The seed, but he at once turns to the soil 
(the hearers) οὗτοι. That is the crux each time. 

συνπνίγονται. Vivid picture. Perfective use of σύν͵ 

τελεσφοροῦσιν. Bring to perfection (τέλος). 

τῇ χαλῇ γῇ. But τὴν γῆν τὴν ἀγαθὴν in verse 8. 

ἐν χαρδίᾳ καλῇ καὶ ἀγαθῇ. Both adjectives here. Like 
the Greek phrase, ‘‘the beautiful and the good.” 

χατέχουσιν. Cf. Rom. 1:18 for “hold down.”’ 

λύχνον ἅψας. Jesus concludes with this lesson 
from a lamp. 

ἀπόκρυφον. Cf. our apocryphal for spurious. 

ὃ οὐ μὴ γνωσθῇ. Double and emphatic negative with 
aorist subjunctive (futuristic). 

ἔχῃ (twice). Present subjunctive and so _ linear 
(probably notion of getting, keep on getting). 


VIII :19—21 


παρεγένετο. Ingressive aorist. Singular with μήτηρ 
and supplied with ἀδελφοί. 

συντυχεῖν. Second aorist infinitive (ingressive) from 
συντυγχάνω. 

ἀπηγγέλη. Second aorist passive indicative (effec- 
tive). So-called impersonal use, but the report 
brought is the subject. 

ἑστήχασιν. Second perfect active intransitive. 

Μήτηρ wou xat ἀδελφοί μου. Predicate, subject is 
οὗτοι. Note absence of article and presence of 
article in verse 20. 


22. 


22. 


24. 


25. 


26. 


27. 


178 THE GOSPEL ACCORDING TO LUKE 


ἀχούοντες χαὶ ποιοῦντες. Both present participles 

(habitual action). 
VIII :22-25 

ἐν μιᾷ τῶν ἡμερῶν. One of the days. Luke uses 
various phrases for dating the incidents. 

ἐνέβη εἰς. Effective aorist. Use of both ἐν and εἰς 
shows identity. 

ἀνήχθησαν. First aorist passive. Usual Greek idiom 
for putting out to sea with ἀνά. (up). 

ἀφύπνωσεν. Ingressive aorist. Usually to awaken 
from sleep. Medical use to fall off into sleep as 
here. Κι, p. 834. 

χατέθρη. Effective aorist and perfective use of xara. 
R., pp. 826-28, 834. 

cuverAnpotvto. Imperfect passive (inchoative). R., 
p. 885. Boat in reality, not the occupants. _ 

ἐχινδύνευον. Imperfect (descriptive). R., p. 883. 

éxtotata. Vocation. Repetition shows excitement. 
Means overseer. 

ἀπολλύμεθα. Linear present middle indicative. 

ἄρα. In view of the miracle over inanimate nature. 

ὅτι. Consecutive, though causal idea is possible. 


VIII :26—39 


χατέπλευσαν. Effective aorist. Use of κατά for sailing 
towards land, the usual idiom. | 

Correct text. The discovery of the ruins of Khersa 
(Gerasa), a village on the mountain side, clears 
up this famous difficulty. Khersa was not far 
from the city of Gadara. 

χρόνῳ ixav@. Associative instrumental. R., p. 527. 
Koiné furnishes examples in the papyri. 


28. 


20. 


30. 


32. 
33. 


34. 
39: 
26. 


38. 


41. 


GRAMMATICAL NOTES 179 


ἱμάτιον. He may have had on the undergarment, 
χιτών. 

ἐν τοῖς μνημείοις. Ruins of tombs are now found near 
Khersa. 

See iv:34 for the same idiom. 

un we Bacavions. Aorist subjunctive in prohibition. 
Ingressive. Do not begin to torment. R., pp. 
851-4. 

παρήγγελλεν. Imperfect. Some Mss. have aorist. 

πολλοῖς χρόνοις. Locative, but the associative in- 
strumental is possible, for a long time. R., p. 527. 

συνηρπάχει. Past perfect indicative active. 

ἐδεσμεύετο. Imperfect passive. 

Λεγιών. Normally four or five thousand, but not 
always full. Latin word, legio. 

ἱχανῶν. Luke is fond of this word. 

ὥρμησεν. Aorist (ingressive). R., p. 834. 

χατὰ τοῦ xonuved. Ablative, down from. 

ἀπεπνίγη. Second aorist passive. Effective. R., p. 
835. Mark v:13 has ἐπνίγοντο (picturesque im- 
perfect). 

τὸ γεγονὸς. Second perfect active participle. 

ἐφοβήθησαν. Ingressive aorist passive. R., Ὁ. 834. 

συνείχοντο. Imperfect passive. Descriptive. φόβῳ 
μεγάλῳ. Instrumental case. 

ἐξεληλύθει. Past perfect active. Cf. ἐξῆλθεν in 
verse 36. 


VIII :40—56 


ὑπῆρχεν. Progressive imperfect. 
ἄρχων. See ἀρχισυνάγωγος in verse 49. 


. μονογενὴς. Only begotten. 


43. 
Β Ὁ Syr” Sah Arm omit ἰατροῖς προσαναλώσασα 


49. 


180 THE GOSPEL ACCORDING TO LUKE 


συνέπνιγον. Cf. verse 33. 


ὅλον τὸν βίον (having spent all her living on phy- 
sicians). See Mark v:26 for a still stronger com- 
plaint against physicians which Luke omitted, 
taking care of his profession. 

ἔρχεται. Vivid historical present. R., p. 867. 

παρά. Often in this sense. 

μηχέτι σχύλλουι Present tense (linear). 


. ἐχόπτοντο aithy. Imperfect middle. Were beating 


their breasts. 


. χατεγέλων. Imperfect (inchoative). Laughing down 


at him. Rs) p.'S85. 


. δοθῆναι φαγεῖν. Two aorist (passive and active) infin- 


itives. Done at once. 


IX :I-6 


, ἀπέστειλεν. Same word from which ἁπόστολος comes. 


κηρύσσειν. Present active infinitive, linear action. 
ἰᾶσθαι. Present infinitive middle. Note same sense 
as θεραπεύειν In verse I. 


. ἔχειν. Present infinitive as parallel with present 


imperative αἴρετε (both linear). Absolute use of 
infinitive. R., pp. 944, 1092-3. 
χιτῶνας. Take only the one worn at the time. 


. εὐαγγελιζόμενοι. Evangelizing. 


IX :7-9 


. τὰ γινόμενα. Present participle (linear). 


διηπόρει. Inchoative imperfect. Perfective use of 
διά. Κ., pp. 826-8, 885 


. ἀχούω. Linear present. 


10. 
Il. 


12. 


153: 


GRAMMATICAL NOTES 181 


IX :10-17 


Bethsaida Julias on the northeastern side of the lake. 

γνόντες. Second aorist active participle. Knowing. 

taco. Iterative imperfect. 

ἀπόλυσον. Aorist imperative. Send right away. 

χαταλύσωσιν. Aorist active subjunctive futuristic 
with ἵνα. Ingressive. 

Aéte. Aorist imperative active. Instant action. 
Note position of ὑμεῖς. 


et μήτι. Thirdclasscondition. ’Ed&y μῆτι more usual, 


14. 


16. 


17. 


18. 


but εἰ μήτι with the subjunctive common enough 
in the koiné. R., pp. 1016-20. 

ἀγοράσωμεν. Aorist subjunctive. Ingressive. Not 
deliberative subjunctive, but just usual futuristic 
subjunctive in third class condition, undetermined 
with prospect of determination. R., pp. 1016-20. 

ἄνδρες. Men besides women and children. 

χαταλλίνατε. Aorist imperative. Causative verb. 

ἐδίδου. Iterative imperfect. Vivid picture. 

παραθεῖναι. Aorist (punctiliar) for each act. 

χόφινοι. The walet carried by all travelling Jews. 
The σφυρίς (Mark vii':8, used with the four 
thousand was a large basket capable of holding a 
man (Acts 1X:25).) 


IX :18-—22 


ἐν τῷ εἶναι προσευχόμενον. Periphrastic present infin- 
itive with ἐν τῷ. 

συνῆσαν. If this is the correct text, the disciples were 
near by while Jesus prayed by himself. Β f 157 
read συνήντησαν. ‘‘ They came to him.’’ 


20. 
22. 


23. 


24. 


25. 


26. 


182 THE GOSPEL ACCORDING TO LUKE 


τὸν Χριστὸν. The Anointed, the Messiah. See 11:26. 

Act. Stands first in the sentence. 

ἀποδοχιμασθήῆναι. First aorist passive infinitive, effec- 
tive. Rejected after investigation and finally. 


IX :23-27 

εἴ τις θέλε. First class condition, determined as ful- 
filled. Present indicative (linear). R., pp. 1007— 
12. 

ἔρχεσθαι. Present middle infinitive. Linear, keep 
on after me. 

ἀρνησάσθω ἑαυτὸν. Aorist middle (direct middle) with 
redundant reflexive pronoun. R., p. 811. Means 
to say ‘‘no’’ to oneself, deny, disregard one’s own 
interests. Ingressive aorist. Do it first. 

ἀράτω. Aorist imperative (punctiliar). Take it up 
afresh every day. Ingressive aorist. 

ἀχολουθείτω. Present (linear) active imperative. 

θέλῃ. Present (linear) active subjunctive with ὃς ἄν. 
Indefinite relative (cf. εἴ τις). 

ψυχὴν. Not mere animal life, but the whole life. 
Jesus uses it in two senses (the life here and the 
life of the soul; himself in verse 25) in this sentence. 

ὃς δ᾽ ἂν---οὗἷτος. Resumptive use of οὗτος. 

ὠφελεῖται. Present passive indicative. Is helped. 

χερδήσας. Aorist active participle in conditional sense 
(so-called). R., pp. 1022-3. χερδήσας and ζημιωθεὶς 
are contrasted (gain and forfeit, κέρδος and ζημία). 

ἐπαισχυνθῇ. First aorist (ingressive) passive sub- 
junctive, but transitive here with accusative case. 
R., pp. 816-17. 

ὅταν ἔλθῃ. Aorist (ingressive) active subjunctive. 


27. 


29. 
aq. 


22. 


23. 


41. 


42. 


GRAMMATICAL NOTES 183 


οὐ μὴ γεύσωνται. Double negative with aorist (in- 
gressive) middle subjunctive. R., pp. 854, 928-30. 

ἕως ἂν ἴδωσιν. Aorist (ingressive) activé subjunctive 
with ἕως. i 


IX :28-36 

ἐγένετο ἕτερον. Here ἕτερος means different. 
ἐξαστράπτων. Flashing forth. 
ὀφθέντες. Aorist passive participle. 
ἐξόδου. Exodus. Used of death also in 2 Pet. 1:15. 
ἦσαν βεβαρημένοι. Periphrastic past perfect passive. 
βάρος means a burden. ‘ 
διαγρηγορήσαντες. Effective aorist active participle. 

Perfective use of διά. 
ποιήσωμεν. Ingressive aorist subjunctive (volitive), 


R., pp. 930-1. 


. ἐπεσχίαζεν. Indicative imperfect. Cf. 1:35. 


époBnOycav. Ingressive aorist passive. 


. ὃ ἐχλελεγμένος. Correct text here, not ὃ ἀγαπητός. 
. ἐσίγησαν. Ingressive aorist. 


ἑώραχαν. Koiné form for ἑωράκασιν, perfect active 
indicative. 


IX:37-43 

ἄπιστος. Unfaithful in xii:46 and incredible in Acts 
XXV1:8. 

διεστραμμένη. Turned this way and that, wrong- 
headed. Perfect passive participle. 

ἀνέξομαι. Future middle. Hold myself back from 
you. 

προσάγαγε. Aorist for immediate action. 

ἔρρηξεν. Effective aorist. 


43. 


45. 


46. 


47. 


48. 


49. 
50. 


184 THE GOSPEL ACCORDING TO LUKE 


ἐξεπλήσσοντο. Imperfect passive (descriptive tense). 
Kept on being astonished (struck out). 

μεγαλειότητι. Cf. Acts xix:27, 2 Pet.i:16. Greatness 
of God. 


IX :44-45 


. θέσθε. Aorist (effective) middle imperative. Do it 


for your good. 

ὦτα. Ears. Let them sink into your ears and beyond. 

γὰρ. Explanatory use. 

ἠγνόουν. Imperfect form ἀγνοέω. Cf. agnostic. 

ἦν παραχεχαλυμμένον. Periphrastic past perfect pas- 
sive. Only use of this compound in the New 
Testament. 

αἴσθωνται. Aorist (ingressive) middle subjunctive 
with ἵνα μή. 

ἐφοβοῦντο. Imperfect middle. 


IX :46-48 

τὸ τίς. Accusative of general reference. 

ἂν εἴη. Apodosis of a condition of fourth class, un- 
determined with less likelihood of determination. 
R., pp. 1020-2. 

μείζων. Comparative as superlative. 

παρ᾽ ἑαυτῷ. Place of prominence and honor. 

ὁ utxedtepoc. Comparative as superlative. 

μέγας. Really great. Positive here more than com- 
parative or superlative. 


IX :49—-50 
ἐχωλύομεν. Conative imperfect. R., Ὁ. 885. 
μὴ χωλύετε. Present imperative with uy. R., pp. 
851-4, 890. 


5Ι. 


52. 


59. 


54. 


90. 


58. 


59. 


GRAMMATICAL NOTES 185 


IX:51-55 


ἀναλήμψεως. Taking up. Significant that Luke keeps 
that event in mind as the goal of Christ’s earthly 
life. 

συμπληροῦσθαι. Present passive infinitive and so 
linear. 

ἐστήριξεν. Effective aorist active. 

πορεύεσθαι. Present middle infinitive and so linear. 

ὡς ἑτοιμάσαι. Ingressive aorist, active. Note ὡς 
here and Acts xix:24. Purpose. 

οὐχ ἐδέξαντο. Negative aorist. Refusal. 

ἦν πορευόμενον. Periphrastic imperfect. Use of 
πρόσωπον, like the Hebrew. 

θέλεις εἴπωμεν. Use of θέλεις with deliberative sub- 
junctive without ἵνα. Really double question. 
peemiin papyri. | Ἐς, ὍΡ. 024-5....2 Καὶ 1:10. 
Westcott and Hort put in the margin “as Elijah 
also did’’ because not in δὰ B L, but in A C Ὁ. 
Westcott and Hort also properly put in footnote: 
“‘And he said, ‘Ye know not of what spirit you 
are’’’ (Western addition). This may be a true 
saying of Jesus, but is probably not a part of 
Luke’s Gospel. 

στραφεὶς. Ingressive aorist active participle. 


IX :56—62 


ποῦ κλίνῃ. Either aorist or present active (form the 
same) subjunctive (deliberative). 

ἀκολούθει. Present imperative and so linear. Follow 
on to the end. 

ἐπίτρεψον. Aorist imperative. Single request. 


62. 


186 THE GOSPEL ACCORDING TO LUKE 


θάψαι. Aorist active infinitive. But his father was 
probably alive and well. See Tob. iv:3 about the 
Jewish idea of the duty of burying one’s father, 
staying with him till dead and buried. 

ἐπιβαλὼν. Aorist active participle. Punctiliar. 

βλέπων. Present active participle. Linear. 

εὔθετος. Verbal. Well adapted. 


X:I-16 


»BDSyr* Syr™ have “seventy-two.” 


ἀνὰ δύο. Two by two. Distributive use of ἀνά. 
R., p. 571. 

Μὴ βαστάζετε. Present imperative. Linear. R., 
pp. 851-4, 890. 

ὑποδήματα. Other than those worn at the time. 

Μηδένα ἀσπάσησθε. Aorist middle subjunctive in 
prohibition (volitive). Punctiliar (ingressive). 
Do not stop to parley in a salutation on the road. 
R., pp. 851-4. 


. υἱὸς εἰρήνης. Hebraism. Lover of peace, marked 


by peace. Yet papyri show this idiom occa- 
sionally. 
éxavanansetat. Double compound (rest back upon). 
Second aoristic future passive. Ingressive. 
ἀναχάμψει. Bend back, turn back. 


. ἐν αὐτῇ τῇ οἰχίᾳ. Not τῇ αὐτῇ οἰκίᾳ (the same house), 


but the house itself, that very house. 

τὰ παρ᾽ αὐτῶν. The things from them. 

Μὴ xartaBatvere. Present imperative, not aorist sub- 
junctive. 

eicéoynobe. Present middle subjunctive, but εἰσέλθητε 
(aorist) in verses 5 and 10. 


13. 


15. 


16. 


17. 


18. 


19. 


20. 


21. 


22. 


GRAMMATICAL NOTES 187 


παρατιθέμενα. Present passive participle. From time 
to time. 


. Hyytxev. Perfect active indicative (linear plus punc- 


tiliar). 


. Ytv@oxete. Presentimperative. Goon gaining knowl- 


edge. 


. ἀνεχτότερον.Ό Comparative of the verbal ἀνεχτός from 


ἀνέχω, hold back, restrain. 

céxxw. Sacks made of goats’ hair (or other animals) 
were used to cover the heads of mourners. 

Μὴ. Expects the answer “ No.”’ 

Isa. Xiv:13, 15. 

χαταβήσῃ. Future middle cf. χαταβαίνω. Supported 
by Β D syr”, but weighty evidence for χαταβιβ- 
ασθήσῃ, thrust down (future passive of χαταβιβάζω). 

ἀθετῶν. Puts at naught, alpha privative and τίθημι. 


X:17-24 

ὑποτάσσεται. Present middle (direct middle). Méil- 
itary figure, obeying orders. 

ἐθεώρουν. Imperfect. Anticipatory use. Linear. 

πεσόντα. Constative aorist participle. Single act, 
not πεπτωχότα (fallen) nor πίπτοντα (falling). 

ἐξουσίαν. Authority. Not δύναμις (power). Ps. 
Ixli:13. 

οὐδὲν οὐ μὴ. Double compound negative. 

ὅτι. Can mean “because.’’ 

ἐνγέγραπται. Stand written in book. 

ἠγαλλιάσατο. Word for triumphant exultation. 

εὐδοχίαᾳ. Very Hebraistic idiom here. 

παρεδόθη. Timeless aorist. 

This passage is Johannine in conception and language 


25. 
27. 


29. 
30. 


21: 


34. 


35: 


39. 


188 THE GOSPEL ACCORDING TO LUKE 


like Matt. xi:25-30. βούληται. Present subjunc- 
tive (futuristic) with ὃς ἄν. 


X 125-37 

ἐχπειράζων. Present participle expressing purpose. 

Deut. vi:5; Lev. xix:18; Lev. xviii:5 (in verse 28). 

᾿Αγαπήσεις. Volitive future. 

διχαιῶσαι. Then and there. Aorist active infinitive. 

ὑπολαβὼν. Classic idiom for picking up one’s talk. 

περιέπεσεν. Note περί around. He was surrounded 
by the robbers. Ingressive aorist. 

ἀντιπαρῆλθεν. Double compound, παρά along, ἀντί 
opposite side of the road. R., pp. 572, 613. 

χατέδησεν. Perfective use of preposition (bound 
down. We say, bind up). Effective aorist. R., 
pp. 826-8, 835. 

ἐπιχέων. Note wine as well as oil like our use of 
alcohol as antiseptic and according to practice of 
Greek physicians. 

χτῆνος. Any beast of burden, probably here a 
donkey. . 

mavdoyetov. Receiving everybody. 

Two shillings or fifty cents, but worth more (dollar 
at least). 

προσδαπανήσῃς. Note προσ- 


Χ:28--42 
παρακαθεσθεῖσα. First aorist passive. Ingressive. 


Note παρά and πρός. 
ἤχουεν. Imperfect active (customary action). R., 


p. 884. 


40. περιεσπᾶτο. Imperfect passive (inchoative). R., p. 


41. 
42. 


GRAMMATICAL NOTES 189 


885. Drawn around this way and that. Our 
‘‘spasm’”’ is from this verb. 

ἐπιστᾶσα. Ingressive aorist participle. 

χατέλειπεν. Progressive imperfect. 

Staxovetv. Present infinitive. Linear. 

συναντιλάβηται. Ingressive aorist middle. Note 
double compound (ἀντί at her end, σύν along with 
me). See Rom. viii:26. R., pp. 572-3, 627. 

θορυβάζῃ. Present middle. In a tumult. 

The manuscripts vary here greatly. I follow ACP 
ΓΔ which give ἑνὸς δέ ἐστιν χρεία. The other 
readings probably come from this. & Β L 
(adopted by Westcott and Hort) give here a 
conflate reading: ὀλίγων δέ ἐστιν χρεία ἣ ἑνός. This 
conflate reading is early. The evidence for 
ὀλίγων δέ ἐστιν χρεία is not early, but it was likely 
an early change from the difficulty of ἑνός. Jesus 
means that, if necessary, they could make a meal 
on one dish, and better that in peace than so 
many dishes in turmoil. The one thing needful 
here is not salvation, but one dish in the meal. 

μερίδα. The figure of the table still, though here 
the meaning is spiritual fellowship. Martha was 
also a follower of Christ, but she was letting con- 
cern for the table crowd out the best dish of all. 

ἀφαιρεθήσεται. Future passive. Jesus refuses Mar- 
tha’s request. 


XI:I-4 


. ἐν τῷ εἶναι προσευχόμενον. Periphrastic infinitive pres- 


ent (linear). 
δίδαξον. Aorist active imperative. Do it now. 


190 THE GOSPEL ACCORDING TO LUKE 


προσεύχεσθαι. Present infinitive. 


. ἁγιασθήτω. Aorist passive imperative. Urgent. Let 


it be done now. 
ἐλθάτω. Aorist active imperative. Now. 


. δίδου. Present active imperative (linear). 


ἐπιούσιον. Difficult word, but probably thus. 


. ἄφες. Aorist active imperative. Now. 


μὴ εἰσενέγχῃς. Aorist active subjunctive in prohibi- 
tion. Ingressive. Do not let us enter at all. R., 


pp. 851-4. 


XI:5-13 


. There is anacoluthon in the Greek sentence. It 


begins with the interrogative τίς, but so much is 
added that the structure changes before the end. 

εἴπῃ. Deliberative subjunctive (aorist) as the future 
indicatives ἕξει and πορεύσεται just before are also 
deliberative. R., pp. 934-5. 


. χρῆσον. Aorist (urgency) imperative from xtyenut. 


It means to loan as a favor, not for interest. like 
δανείζω. 
πρός με. So often in sense of house. 


. εἴπῃ. Aorist subjunctive (deliberative) still with 


ttc. R., pp. 934-5. 
Μή μοι χόπους πάρεχε. Furnish troubles. Present im- 
perative with μὴ linear prohibition. R., pp. 851-4. 
ἤδη χέχλεισται. Perfect passive indicative. 


. ye. Intensive particle of feeling. 


ἀναιδίαν. Originally, shamelessness, impudence. 


. ἀνοιγήσεται. Second future passive. 
. Anacoluthon again. τίνα τὸν πατέρα object of αἰτήσει, 


but πατήρ is subject of ἐπιδώσει. 


13. 


14. 
15. 


17. 


18. 


19. 


20. 
21. 


22. 


25. 


28. 


GRAMMATICAL NOTES 191 


πόσῳ μᾶλλον. Instrumental case of measure. Christ 
employs “how much more,’ ‘‘much more’’ fre- 
quently. 

ἐξ οὐρανοῦ. From heaven where he is. 

XI: 14-26 

hy ἐχβάλλων. Periphrastic imperfect. 

ἐν BeeLeBodA. Instrumental use of ἐν, power located . 
in. The name is spelled various ways, but no 
Greek manuscripts give Beelzebub. 

ἐρημοῦται. Present passive indicative. Linear ac- 
tion. Cf. ἔρημος, the desert. 

olxoc ἐπὶ οἶχον πίπτει. Part of the desolation. Like 
civil war or mountain family feuds. 

διεμερίσθη. Timeless aorist. 

ὅτι. Ellipsis. I say this because. 

et ἐκβάλλω. Condition of first class like the others, 
determined as fulfilled. Jesus assumes this for 
the sake of argument merely. R., pp. 1007-12. 

ἔφθασεν. Already come. Aorist active indicative. 

χαθωπλισμένος. Perfect passive participle and perfec- 
tive use of κατά. 

φυλάσσῃ. Present subjunctive with ὅταν. Linear. 

αὐλήν. Courtyard as well as the house. 

ἐπὰν here, but ὅταν in verse 21. 

πανοπλίαν. Panoply. ’Exerot§er. Past perfect indic- 

ative active. 

σχολάζοντα. Probably genuine, in BCLRIS. 

χεχοσμημένον. Perfect passive participle. 


X1:27-28 
μενοῦν. By way of correcting her remark. 
φυλάσσοντες. Linear action. Cf. Jas. 1:25. 


21. 
22. 


33. 
34. 


35: 


36. 


37. 


48. 


192 THE GOSPEL ACCORDING TO LUKE 


XI :29-36 

πλεῖον. Something more. 

εἰς τὸ χήρυγμα. Because of the preaching of Jonah, 
not in order to. 

βλέπωσιν. Present subjunctive. Keep on seeing. 

ἁπλοῦς. Single fold, no distortion, normal. 

φωτινόν. Luminous. 

πονηρὸς. Evil. The bad eye is one not ἁπλοῦς. 
Does not see single, but double (διπλοῦς) or not at 
all. 

σχοτινόν. Darkened. 

σχόπει. Present imperative. Keep looking. Note 
un with ἐστιν (indirect question). | 

τῇ ἀστραπῇ. Like a flash of lightning. 


X1°37-54 

ἐν τῷ λαλῆσαι. The aorist infinitive is simply punc- 
tiliar action, not necessarily antecedent. See also 
11:27; 1:21; 1Χ:36; ΣΙΝ; |xix:15;) (xe 
Acts xi:15. 

ἀριστῆσῃ. The second meal of the day. The first 
meal was ἀκράτισμα, the third δεῖπνον. 

παρ᾽ αὐτῷ. So often for at ‘one’s house’’. 

ἀνέπεσεν. Both ἀναχλίνω and xataxAtvw were also so 
used. 

ἐβαπτίσθη. The Pharisees were very punctilious 
about bathing or washing before meals. Even in 
Tobit ii:5 Tobit says: “‘And I returned and washed 
myself (ἐλουσάμην) and ate my bread in heaviness.”’ 
Herodotus 11:47 says that if an Egyptian touched 
swine with his clothes he would go and dip him- 


39. 


40. 


42. 


43. 


GRAMMATICAL NOTES 193 


self (βάπτω) in the river. Mark vii:4 says of the 
Pharisees and all the Jews: ‘‘And when they 
come from the market place, except they wash 
themselves (βαπτίσωνται), they eat not.” A new 
Gospel fragment P. Oxy. V 840" gives this: 
μ. [ἢ]τε μὴν τῶν μαθητῶν σου τοὺς πόδας βαπτισθέντων. 
Here βαπτίζω is used of dipping the feet. So then 
no objection can be raised to Luke’s use of the 
word βαπτίζω here whether the Pharisee refers to 
a total bath or to bathing the hands. 

voy. Probably not temporal here. 

τὸ δὲ ἔσωθεν ὑμῶν. What is within you. 

ἁρπαγῆς. From ἁρπάζω, plunder, rob. 

τὰ ἐνόντα. Very difficult passage to understand. 
Perhaps by “‘what is within’’ Jesus means love, 
pity, etc. In Matt. xxiti:26 we have χαθάρισον τὸ 
ἐντὸς τοῦ ποτηρίου. Dr. C. F. Burney (the Aramaic 
Origin of the Fourth Gospel, p. 9) notes that the 
same Aramaic verb means “purify’’ and “‘give as 
alms.’’ 

ἀγάπην. Here alone in Luke. 

ἔδει ποιῆσαι. Imperfect of δεῖ about present obliga- 
tions unfulfilled. R., pp. 886f., 819 f., Aorist infin- 
itive simply punctiliar. 

παρεῖναι. Second aorist infinitive of παρίημι. Note 
contrast between ταῦτα and ἐκεῖνα. 

πρωτοχαθεδρίαν. A curved bench at the front that 
faced the audience. 

ἀσπασμοὺς. Recognition as rabbis (Matt. xxiii:7). 


. ἄδηλα. Not manifest. 
46. 


φορτίζετε φορτίαᾳ. Cognate accusative. 
δυσβάσταχτα. Verbal from βαστάζω and δυσ- 


48. 


49. 


50. 


51. 
59. 


194 THE GOSPEL ACCORDING TO LUKE 


μάρτυρές ἐστε καὶ συνευδοχεῖτε. Are witnesses and ap- 
prove. 

ἣ σοφία τοῦ θεοῦ. Probably the Providence of God 
and not meant asa quotation. In Matt. xxiii:34 
the words appear as Christ’s own. J. Rendel 
Harris argues for a Book of Jewish Testimonies 
as in early use and later a Book of Christian 
Testimonies. 

iva. The purpose added by Jesus. 

ἐχχυννόμενον. Probably correct. Present passive par- 
ticiple (repetition). B and a few cursives read 
ἐχχεχυμένον (periect passive participle). 

ἐχζητηθῇ. Aorist passive subjunctive. Note use of 
éx for “‘back.”’ 

τοῦ otxov. The ναός (sanctuary) is meant. 

δεινῶς ἐνέχειν. Cf. Mark vi:tg for this verb. 

Cf. our slang ‘‘to have it in for’’ one. 

ἀποστοματίζειν. Learning by heart what is dictated by 
word of mouth. Used of pulpit or of teacher, to 
put questions to. 


. ἐνεδρεύοντες. As if Christ were a wild beast to catch 


by stealth or a snare. 
θηρεῦσαι. Aorist active infinitive. To hunt for 
game, to ensnare, to trap, to catch. : 


XII I-12 


. ἐν οἷς. Beginning a paragraph with this classic use 


of the relative. 
BL put τῶν Φαρισαίων at the end of the sentence. 


. ἀποκαλυφθήσεται. Future passive. Note συγχεχαλυμμ- 


évoy ἐστὶν, perfect passive (periphrastic). Note per- 
fective use of συγ- in contrast with ἀπο- 


10. 


GRAMMATICAL NOTES 195 


. ἀνθ᾽ ὧν. Causal. Note two relatives together ὧν ὅσα. 
. Μὴ φοβηθῆτε. Ingressive aorist passive subjunctive 


in prohibition. R., pp. 851-4. Note use of ἀπό 
which occurs in papyri, but is also like the Hebrew. 


. φοβηθῆτε. Deliberative subjunctive retained in indi- 


rect question. 

φοβήθητε. Aorist passive imperative. Note identity 
of form with subjunctive save accent. The two 
forms occur here side by side. 

φοβήθητε. Repeated four times and here transitive 
passive aorist imperative, three times in verse 5 
with accusative (cf. ἀπό in verse 4). 


. πωλοῦνται. Present passive indicative. Sold repeat- 


edly (present linear). 

ἀσσαρίων δύο. Roughly speaking Κοδράντης was a 
farthing, ἀσσάριον a penny, δηνάριον two shillings in 
value. 

ἔστιν ἐπιλελησμένον. Perfect passive periphrastic in- 
dicative. 


. ἀλλὰ. Not adversative here. Cf. 2 Cor. vii:11. 


ἠρίθμηται. Perfect passive indicative. Cf. our arith- 
metic from this verb. 

Μὴ φοβεῖσθε. Present imperative in prohibition and 
so linear. 

διαφέρετε. Like our “‘differ’’ from differo. 


. ὁμολογήσει ἐν ἐμοί. Probably this use οἵ ἐν is due 


to a literal translation of the Aramaic. 
ἐν αὐτῷ. Anacoluthon from πᾶς which is left as 
nominative absolute. 


. ὃ ἀρνησάμενος. No time element in this aorist par- 


ticiple. Simply punctiliar action. 


> 


αὐτῷ. Anacoluthon again. 


II. 


13. 
14. 
15. 


16. 


18. 
19. 


196 THE GOSPEL ACCORDING TO LUKE 


ἀφεθήσεται. Impersonal use of verb (twice here). 
Future passive. 

βλασφημήσαντι. Ingressive aorist participle. 

εἰσφέρωσιν. Present subjunctive. Repetition, from 
time to time. 

μὴ μεριμνήσητε. Ingressive aorist subjunctive in pro- 
hibition. R., pp. 851-4. 

πῶς. The text of the Western Class (D some Old 
Latin Mss, Syr™ Syr*”) rejects ἢ τί and rightly 
(a Western non-interpolation). 

ἀπολογήσησθε. Aorist middle subjunctive (delibera- 
tive). Our word apology is derived from this word 
(a word in defense of oneself). 


ΧΙΠ:12-21 


μερίσασθαι. Aorist middle infinitive. Do it now. 

χατέστησεν. Officially. 

ὁρᾶτε. Present imperative and so linear. 

xat. Connecting the two imperatives. Almost like 
ἵνα. 

φυλάσσεσθε. Present middle imperative. Shun, 
guard yourselves from. 

πλεονεξίας. Greedy desire for more. 

διελογίζετο. Inchoative imperfect middle. R., pp. 
885. 

ἐν. Within. 

τὰ ἀγαθά μουι My good things. 

ψυχῆ. Does not address his body. His very soul 
finds its chief delight in things like a miser with 
his pot of gold. 

ἀναπαύουι Present middle imperative. But φάγε, πίε 
are aorists (punctiliar). 


20. 


21. 


22. 


22. 
24. 


25. 


27. 


29. 
22. 


32. 
35. 


35. 


57. 


GRAMMATICAL NOTES 197 


Αἰτοῦσιν. Present active plural indicative. Subject 
only implied. 
θησαυρίζων. Treasuring up. D omits this verse. 


XII :22—40 

μὴ μεριμνᾶτε. Present imperative. 

ψυχῇ. Same word for soul in verse 19. | 

ἐνδύσησθε. Ingressive aorist middle subjunctive (de- 
liberative) retained in indirect question. 

πλεῖόν ἐστιν. Neuter singular predicate. 

xdoaxac. Includes crows and rooks. 

ὅτι. Either causal or declarative. 

πῆχυν. Cubit. From bend in elbow to middle finger. 

ἡλικίαν. Clearly so in xix:3. Elsewhere in New Tes- 
tament as in papyri, usually age. Either makes 
sense here. 

xatavonoate. Put your mind on, look at. Aorist 
imperative. 

περιεβάλετο. Direct middle aorist indicative. 

μετεωρίζεσθε. Present imperative. In mid-air and 
then of ship tossed by waves of the sea. 

τὸ μικρὸν ποιμνίον. Note article in vocative. 

εὐδόχησεν. Timeless aorist. 

πωλῆσατε. Aorist imperative and so ποιήσατε. 

ἔστωσαν περιεζωσμένοι. Periphrastic perfect passive im- 
perative. 

ἔστωσαν xatduevot. Periphrastic present passive im- 
perative. 

ἀναλύσῃ. Deliberative aorist subjunctive. See Phil. 
1:23. 

Yenyopotvtac. Present active participle from γρηγορέω, 
late present from ἐγρήγορα (¢yetow), to be awake. 


38. 
39. 


40. 


42. 


45. 


46. 


47. 


48. 


49. 
50. 


52. 


99. 


54. 
55. 


198 THE GOSPEL ACCORDING TO LUKE 


χἂν---χἄν. Both if—and if (whether—or). 

ἐγρηγόρησεν ἂν καὶ rejected as Western non-interpo- 
lation (added from Matt. xxiv:43). 

διορυχθήῆναι. Aorist passive infinitive. Dig through. 

γίνεσθε. Present imperative. 


XII :41-53 

πιστός Trustworthy, dependable. 

σιτομέτριον. Measured portion of food (grain). 

χοονίζει. Present indicative (linear). 

ἄρξηται. Aorist middle subjunctive with ἐάν like εἴπῃ. 
Third class condition, undetermined with pros- 
pect of determination. R., pp. 1016-20. 

διχοτομήσει. Literally so. 

τῶν ἀπίστων. Not unbelievers here. 

δαρήσεται. Second future passive with cognate accu- 
sative πολλάς. 
(ὀλίγας) πληγάς Omitted. 

παντὶ ᾧ. Inverse attraction and anacoluthon with 
παρ᾽ αὐτοῦ. 

παρέθεντο. Effective second aorist middle. De- 
posited as in bank. 

et. Cf. use of εἰ with θαυμάζω. Difficult passage. 

συνέχομαι. Held together to the point. Cf. 2 Cor. 
v:14; Acts xviii:5. 

ἔσονται διαμεμερισμένο. Future perfect passive peri- 
phrastic. Note effect of διά. 

Micah vii:6. 

XII°54-59 

ἐπὶ δυσμῶν. From the Mediterranean Sea. 

ἴδητε to be supplied as in verse 54. See the effect of 
the wind from the desert (Negeb) to the south. 


56. 


57. 
58. 


59: 


Ω 


GRAMMATICAL NOTES 199 


χαύσων. Scorching, withering heat. 

δοχιμάζειν. Present infinitive (linear). To test from 
time to time. 

πρόσωπον. Face, appearance. 

xatopdy As distinguished from χρόνος. 

τὸ Stxatov. The right thing. 

dyttdixnou. Facing you in a matter of justice. 

δὸς © (aorist active infinitive, urgent) ἐργασίαν. Lati- 
nism like da operam. 

ἀπηλλάχθαι. Perfect passiveinfinitive. State of com- 
pletion. Rid for good and all. 

xatacten. Either aorist or present subjunctive 
(same form), probably aorist. With un ποτε. 

πρὸς. Cf. ἐπ᾽ ἄρχοντα. 

πράχτορι. Exactor who executes orders of the judge. 

οὐ μὴ. Double negative with aorist subjunctive. 

λεπτὸν. About one half a quadrans or farthing. 


XIII:1-9 


. χαιρῷς. Opportune time. Cf. x11:56 


ἀπαγγέλλοντες. Present participle (purpose). 


. παρά and the accusative. 
. petavonte. Present subjunctive. Distributive idea. 
. Anacoluthon or prolepsis of the “‘eighteen.”’ 


ὀφειλέται. Pilate used the temple funds to build the 
aqueducts and it is possible that these men were 
working on them. So offenders from the Jewish 
standpoint. 


. petavonoynte. Aorist subjunctive. Punctiliar and 


urgent. 


. πεφυτευμένην. Perfect passive participle predicate 


with συχῆν not with εἶχεν. 


11. 


12. 


1. 


14. 


15. 


17: 


19. 


200 THE GOSPEL ACCORDING TO LUKE 


. ἔρχομαι. Progressive present. 


ἔχχοψον. Literally, cut it out (or off). 
xataoyet. Make idle and useless. 


. xav= χαὶ ἐάν. 


Aposiopesis. Sharp breaking off for rhetorical 
effect. R., p. 1203. 
ἐχχόψεις. Volitive (permissive) future. R., Ὁ. 874f. 


XIII :10-17 


xat. Consecutive use. 

συγχύπτουσα. Present participle with ἦν (periphras- 
tic). Bowing together, curvature of the spine. 
Technical medical word for that. 

ἀναχύψαι. Aorist infinitive. Bend back or up. 

εἰς τὸ παντελές. Wholly. Cf. Heb. vii:25. 

ἀπολέλυσαι. Perfect passive indicative. State of 
completion. 

ἀνωρθώθη. Effective aorist passive. Perfective use 
of ἀνά. 

ἀρχισυνάγωγος. Chief or president. 

θεραπεύεσθε. Present passive. Repetition. 

ὑποκριταί. Plural, including all sympathies of the 
leader. 

λύει. Loosens. 

dvttxetuevot. Take a stand against. 

χατῃσχύνοντο. Imperfect passive. 

XIII:18-21 

ἔβαλεν. Constative aorist. 

ἐγένετο εἰς As often in the Septuagint and occasion- 
ally in papyri. 

κατεσχήνωσεν. Put down tents (or nests). 

Dan. iv:12. 


21. 


25. 
23. 


24. 


25. 


26. 
27. 


28. 


29. 


1. 
32. 
33: 
34. 
39: 


GRAMMATICAL NOTES 201 


cata τρία. Estimated variously from one half peck 
to a peck and a half. 


XIII :22—30 


διεπορεύετο. Imperfect (descriptive). Cf. ix:5I. 

et. In direct question. Common in Septuagint like 
Hebrew. 

of σωζόμενοι. Process of salvation. Destined for. 
Cf. Acts 11:47 for same use of present participle. 

εἰσελθεῖν. Effective aorist with present imperative 
(linear) ἀγωνίζεσθε. 

οὐχ ἰσχύσουσιν. Not be strong enough to force way 
in. 

ἀφ’ οὗ ἂν. Supply χρόνουι Like temporal conjunc- 
tion with subjunctive. 

κρούειν. Present infinitive. 

ἄρξεσθε. Westcott and Hort put ἄρξησθε in margin. 

ἀπόστητε. Step back. Aorist active imperative. Ps. 
vi:8. | 

ὄψησθε. Late first aorist middle subjunctive. West- 
cott and Hort put ὄψεσθε in margin. 

ἐχβαλλομένους. Present passive participle. They 
never got in, but tried to. 

ἀναχλιθήσονται. Recline. Future passive. 


XIII :31-35 
πορεύου. Present middle. 
τελειοῦμαι. Present middle. Can be passive. 
ἐνδέχεται. Accepted. Keenest irony. 
οὐχ ἠθελήσατε. Negative aorist in contrast to ἠθέλησα. 
ἀφίεται. Present passive (linear). 
Jer. xxii:5; Ps. cxviii:26. 


“ΟΝ κα 


an 


‘TO. 


202 THE GOSPEL ACCORDING TO LUKE 


XIV:I-24 


. παρατηρούμενοι ἧσαν. Periphrastic imperfect middle. 
. ὑδρωπιχός. Technical medical term. 

. ἔξεστιν. Usual word for ‘“‘lawful.’’ 

. ἐπιλαβόμενος. Ingressive aorist middle (personal in- 


terest). 


. τίνος. Anacoluthon, for subject, of ἀνασπάσει is ante- 


cedent of τίνος (like relative). 

υἱὸς. Probably genuine text and not ὄνος. Both 
much alike in abbreviated spelling. 

πεσεῖται. 1 supply ‘“‘if’’ in English to relieve the 
anacoluthon. Future middle from πίπτω. 


. ἀνταποχριθῆναι. Effective aorist passive (without 


passive force) and note double compound. 


. ἐπέχων. Supply νοῦν and note éct. 


éEehéyovto. Progressive imperfect middle (indirect). 


. μὴ χαταχλιθῇς. Ingressive aorist passive subjunctive 


in prohibition. R., pp. 851-4. 

πρωτοχλισίαν. First reclining place, first in impor- 
tance on the couch (probably the middle one). 

ἧ χεχλημένος. Perfect passive subjunctive (peri- 
phrastic). 


. ἐρεῖ. Future active indicative with μή ποτε though 


subjunctive just before. This is found in the koziné. 

δὸς τόπον. Give your place to this man. Aorist 
imperative. Do it at once. 

κατέχειν. ‘‘Take and keep”’ both needed to bring 
out force of the present infinitive and ἄρξῃ (future 
middle). 

ἀνάπεσε. Second aorist imperative. Literally, ‘‘fall 


up. 


II. 


12. 


12. 


16. 
17. 


18. 


GRAMMATICAL NOTES 203 


χεχληχώς. Perfect active participle. Note χαλέσας 
in verse 9. 

ἐρεῖ. With ἵνα or with μή ποτε in verse 9. 

προσανάβηθι ἀνώτερον. Note double compound and 
adverb (comparative). Second aorist active im- 
perative (urgency). 

ὑψῶν ἑαυτόν. Present active participle. Lifts him- 
self up, exalts himself. So ὑψωθήσεται at end of 
sentence (future passive indicative). 

Word parable not repeated, but implied from verse 7. 

ποιῇς. Present subjunctive and so linear. 

μὴ φώνει. Present active imperative. 

un ποτε. Preceding negative μὴ makes it awkward in 
English to translate uh ποτε here by ‘“‘lest per- 
chance.”’ 

ἀντικαλέσωσι. Effective aorist active subjunctive. 
Note dytt- 

δοχὴν cots. Present active subjunctive as above. 

χάλει. Present active imperative. Repetition. 

ἐποίει. Imperfect and so linear. 

δοῦλον. They had a vocator to take the second sum- 
mons which made it a gross discourtesy to decline. 

"Keyece. Inchoative present imperative middle. 
The time has come to start. 

ἀπὸ μιᾶς. Uncertain what word to supply, but 
probably φωνῆς. 

παραιτεῖσθαι. Present middle infinitive. Kept on 
excusing themselves. 

These aorists like ἔγημα with each excuse best 
brought out in English by ‘“‘just.”’ 

παρῃτημένον. Predicate perfect passive participle 
agreeing with ue. 


21. 


24. 


26. 


28. 


29. 


30. 


31. 


23: 


204 THE GOSPEL ACCORDING TO. LUKE 


ὀργισθεὶς. Ingressive aorist passive participle. 

τοὺς. Referring to the same adjectives in verse 13 
without article, though the English calls for the 
article. 

ἀνδρῶν. Men and not women, a men’s banquet, 
but certainly not to be so applied to heaven. 


XIV :25-35 

μισεῖ. SO far as they oppose Christ. 

ἔτι te xat. Please note. 

οὐχὶ. Heightened emphasis on negative οὐ. 

εἰς ἀπαρτισμόν. For completion. 

ἵγα wh ποτε. Both ἵνα and μὴ ποτε, though latter as 
negative adverb, not conjunction. 

ἐμπαίζειν. Like boys in sport. 

ἄνθρωπον. In derisive sense. 

ἐχτελέσαι. Effective aorist infinitive and perfective 
use of ἐκ. R., pp. 826-8, 835. 

συνβαλεῖν. Ingressive aorist infinitive with perfec- 
tive use of σύν. Intransitive here. 

éy. In sense of association or accompaniment. 

ὑπαντῆσαι. Face to face. 

πᾶς---οὐὖ Common in Septuagint like Hebrew, but. 
in papyri also though rare. 

βάλλουσιν. Common use of plural for folks. 


XV :I-32 


. διεγόγγυζον. Note intensive (perfective) διά. In- 


choative imperfect. Onomatopoetic word. R., 
pp. 826-8, 885. 


. τῇ ἐρήμῳ. Not absolutely desert, but a wild moor. 


εὕρῃς. Effective aorist subjunctive with ἕως. 


CONT 


12. 


12. 


14. 


15. 


16. 


17. 


GRAMMATICAL NOTES 205 


ἢ. Without comparative before it. 


. ἔχουσα. Having. Common use of this participle. 


δραχμὰς. About the value of the Roman denarion, 
about a shilling. 
Because the room had no window. 


. φίλας. Feminine form. 


ἀπώλεσα. But τὸ ἀπολωλός of the sheep that wan- 
dered off by itself. 

δός. Second aorist active imperative. Urgent. 

ἐπιβάλλον. It was not his yet and the father did 
not have to give it to him now. 

διεῖλεν. Effective aorist and note διά. 

βίον. Living. Not ζωή. 

μετ᾽ οὐ πολλὰς ἡμέρας. Luke is fond of this idiom, 
litotes. 

ἀπεδήμησεν. Away from home and people (δῆμος). 

διεσχόρπισεν. Note διά. Scattered it this way and 
that. 

ζῶν ἀσώτως. Living without restraint, with all the 
bars down, going all the gaits. 

Note consecutive use of καί. 

ὑστερεῖσθαι. From ὕστερον, afterwards, too late. 

Bereft of all. Present passive infinitive. 

ἐχολλήθη. Ingressive aorist passive. R., pp. 834, 
817. 

βόσκειν. Present infinitive. His daily task. 

ἐπεθύμει. Inchoative imperfect followed by χορτασθῆναι 
(ingressive aorist passive). R., pp. 885, 834, 897. 

ἐδίδου. Imperfect indicative. Negative imperfect 
R., p. 885. 

περισσεύονται. Present middle. Abound in. 

ἀπόλλυμαι. Linear present middle. 


206 THE GOSPEL ACCORDING TO LUKE 


. ποίησον. Aorist active imperative. Do it now. 
. χατεφίλησεν. Perfective χατά in composition. 
.& Β Ὁ give the rest of the proposed speech (verse 


19), but it is evidently added from verse 18 and 
is not genuine here. 


. thy πρώτην. First in quality. 
. συμφωνίας. Our “symphony.” 
. παῖδας, NOt δούλους. 


ἐπυνθάνετο. Inchoative imperfect. 
τί ἂν etn. Apodosis of condition of fourth class 
retained in indirect question. 


. οὐχ ἤθελεν. Negative imperfect. R., p. 885. 
29. 


δουλεύω. Progressive present. 


XVI:I-13 


. xat πρὸς. He had been speaking to the Pharisees 


and scribes (xv :I-32). 

oixovouoc. Manager of the house, superintendent of 
the establishment. 

διεθλήθη. Aorist passive. It was not slander, for 
he was guilty, though probably behind his back. 
Devil is from this word (διάβολος). 


« 


ὡς. Gives the charge whether true or false. 


A) 


τὰ ὑπάρχοντα αὐτοῦ. His belongings. 


2 


. τί τοῦτο. Predicate use οὗ τοῦτο with τί. 


ἀπόδος. Give back and now. Aorist active impera- 
tive. 


. ἐν ἑαυτῷ. Revolving in himself. 


ἀφαιρεῖται. Linear present middle indicative. 

σχάπτειν. Present infinitive (linear). 

ἐπαιτεῖν. Inchoative. Participle ἐπαιτῶν would mean 
that he was actually begging. R., pp. 880, 1101 f. 


oon! 


IO. 


11, 


12. 


GRAMMATICAL NOTES 207 


. ἔγνων. Ingressive timeless aorist of sudden action. 


R., p. 834. 
μετασταθῶς Aorist passive subjunctive. Note force 


of werd. 
δέξωνται. Recipients of his generosity and shrewd- 
ness. 


. βάτους. About nine gallons to each βάτος. 
. χόρους. Ten bushels to each χόρος. 
. ἐπήνεσεν. Not his rascality, but his shrewdness. 


τῆς ἀδιχίας. Descriptive genitive. R., p. 496. 

φρονίμως. Worldly wisdom. 

ὅτι. By way of illustration. 

τοὺς υἱοὺς τοῦ φωτός. Sons of light. Same idiom as 

sons of this world above. Common in Septuagint 
and occasional in koiné. R., p. 496f. 


. ἑαυτοῖς. Good example of the true dative. 


uanwvac. A word of Syrian origin, apparently 
meaning “‘what is trusted in.’’ False gold or 
fool’s gold. 

᾿Αδιχίας. Descriptive genitive. Marked by unright- 
eousness or dishonesty as a tendency. R., Ὁ. 496. 

ἐχλίπῃ. Singular is the right text. 

δέξωνται. The beneficiaries of your generosity will 
give you a glad welcome to heaven, though they 
cannot obtain an entrance for you. 

ἐλαχίστῳ. Elative superlative. R., p. 670. 

ἄδικος. Unrighteous. 

In verse 11 ‘‘tainted”’ is ἀδίχῳ. 

τὸ ἀληθινὸν (not ἀληθὲς). 

τὸ ἡμέτερον. SOBL. Most documents read ὑμέτερον. 
But ἡμέτερον can correspond to τὸ ἀληθινόν above 
and refer to what Christ is to give. 


14. 


15. 


16. 


17. 


10. 


20. 


21. 


22. 


22. 


208 THE GOSPEL ACCORDING TO LUKE 


XVI:14-31 


ἤχουον. Progressive imperfect. 

φιλάργυροι ὑπάρχοντες (more settled condition than 
ὄντες). 

ἐξεμυχτήριζον. Inchoative imperfect. Turn up the 
nose at. Note perfective use of ἐξ. R., p. 885. 

διχαιοῦντες. Conative present participle. R., p. 
115. 

No verb in the sentence. 

εὐαγγελίζεται. Progressive present passive. 

βιάζεται. Progressive present middle. Forcing his 
way in. 

χερέαν. A little horn. Used of the minute differences 
between the corners of Hebrew letters or the 
Greek iota, the smallest letter. 

πορφύραν for the outer garment and βύσσον for the 
inner. 

ἐβέβλητο. Past perfect passive. Been there for days. 

εἱλχωμένος. Perfect passive participle. Medical 
term. 

χορτασθῆναι. Ingressive aorist passive infinitive. R., 
p. 834. 

ἐπέλειχον. Iterative imperfect active. R., Ὁ. 884. 

ἐτάφη. Effective aorist passive. Contrast to the 
beggar borne by the angels. R., p. 835. 

ἅδῃ. The unseen world including both heaven and 
hell. 

ἐν βασάνοις. Pains like those caused by the rack of 
torture. Note plural. 

χόλποις. Here plural also, but with no essential 
difference from singular. Both the place of tor- 


24. 


25. 


26. 


GRAMMATICAL NOTES 209 


ment (Gehenna) and Abraham’s bosom (Heaven) 
are here included in Hades. 

βάψῃ. Ingressive aorist active subjunctive with ἵνα. 
ΝΡ. 8234. 

ὕδατος. Genitive, the specifying case. He wants 
water, not anything else. 

χαταψύξῃ. Effective aorist subjunctive. Cool down 
(perfective use of χατά). R., pp. 835, 826-8. 

μνήσθητι. Ingressive aorist passive. More precisely, 
recall or call to mind, be reminded of. R., p. 834. 

ἀπέλαβες. Effective aorist active indicative. You 
got your receipt (ἀπό). R., pp. 835, 826-8. 

παραχαλεῖται. Linear present passive. 

ἐν not ἐπί. The gulf cuts clean through. 

χάσμα. Our word chasm or yawning gulf. 

ἐστήριχται. Perfect passive. Stands fixed. R., Ὁ. 


895 f. 


XVII:1I-10 


. dvévSextov. Inadmissable, from ἀν privative and 


ἔνδεχτος. Impersonal verbal adjective. Use of 
τοῦ and infinitive is like the Septuagint idiom 
after the Hebrew infinitive construct. 

σχάνδαλα. Traps, snares, set to trip and catch. 


. λυσιτελεῖ. Profitable arrangement for him rather 


than to face the penalty of enticing others to sin. 
περίχειται περί. Lies around. Preposition repeated. 
ἔρριπται. Perfect passive. Lying there after being 
hurled. 
4. No comparative before ἢ. Note ἵνα. 
σχανδαλίσῃ. Causative verb, ingressive aorist sub- 
junctive. Set a trap that trips. 


11. 


12. 


210 THE GOSPEL ACCORDING TO LUKE 


. ἑαυτοῖς. Reciprocal use of the reflexive. 


ἁμάρτῃ. Ingressive second aorist active subjunctive. 


. dgnoetc. Volitive future. R., p. 874f. 
. πρόσθες. Ingressive second aorist active imperative 


from προστίθημι. Give us faith in addition to 
other things. R., pp. 855 ff. | 


. εἰ ἔχετε. Condition of first class, assuming that 


you do have. R., pp. 1007-12. 

ἐλέγετε ἂν. Conclusion of second class (mixed con- 
dition), determined as unfulfilled. R., p. 1022. 

cuxautvy. Not sycamore, but sycamine, probably 
the black mulberry. 

ἐχριζώθητι. Effective aorist passive imperative. Note 
éx. R., pp. 855 ff. | 

ὑπήχουσεν ἄν. Conclusion of second class condition, 
determined as unfulfilled, but referring to past 
time (aorist indicative). R., pp. 1012-16. 

περιζωσάμενος. Causative direct middle participle. 

ἕως φάγω xat πίω. Effective second aorist subjunc- 
tive with ἕως. 

φάγεσαι καὶ πίεσαι. Second person singular middle 
future (volitive) indicative. Koié forms for 
φάγῃ καὶ πίῃ (second person). R., pp. 874, 339 f. 


. μῇ expects answer ‘‘no’’. 
. ἀχρεῖοι. Without profit to the master. 


XVII:1I-19 


διὰ μέσον. Homer has the accusative instead of the 
genitive with διὰ in the sense of between. That 
may be the idea here. 

ἀνέστησαν. So BF. Lepers today rise up and call 
from a distance. 


14. 
15. 
18. 


10. 


21. 


22. 


24. 


25. 
27. 


29. 


GRAMMATICAL NOTES 211 


Lev. XIII:49. 

ὑπέστρεψαν. Ingressive aorist. 

ἀλλογενὴς. Another race. The usual word is 
ἀλλόφυλος. 

σέσωχεν. Perfect active. He can mean only made 
whole or well, but all of the ten were cleansed 
(verse 14). So here salvation seems to be the idea. 


XVII :20-37 


μετὰ παρατηρήσεως. With close scrutiny, like a phy- 
sician watching the symptoms of the patient. 

ἐντός. ‘‘Within’’ and not “‘among.’’ Liddell and 
Scott give only examples of ‘“‘within.’’ The 
papyri confirm it with only examples of “‘ within.” 
One of the Oxyrhynchus sayings of Jesus. (P 
Oxy IV. 654'*) has: 4 βασ[ιλεία τῶν οὐρανῶν] ἐντὸς 
ὑμῶν [ἐστι [καὶ ὅστις ἂν ἑαυτὸν] γνῷ ταύτην εὑρήσει. 
Here ‘‘within’’ is necessary. There is no difficulty 
about ὑμῶν and the Pharisees. All that Jesus 
means is that when the Pharisees do find the 
kingdom of God, if ever, it will be within them as 
with everybody else. 

μηδὲ διώξητε Ingressive aorist subjunctive in pro- 
hibition. R., pp. 851-4. 

éx τῆς (supply χώρας.) 

B D and some Old Latin documents omit this verse. 

παθεῖν. Ingressive aorist infinitive. 

Note the descriptive imperfects and the graphic 
asyndeton here and in verse 28. 

ἔβρεξεν. It could be impersonal as in Jas. v:17, but 
most likely God is understood as expressed in 
Gen. xix:24. 


21. 


33- 


35: 


37: 


212 THE GOSPEL ACCORDING TO LUKE 


un) καταβάτω. Ingressive aorist imperative (third 
person) in prohibition in place of the usual aorist 
subjunctive. R., p. 855f. 

Gen. xix:26. 

περιποιήσασθαι. Ingressive aorist middle infinitive. 
To gain possession of for one’s own use. R., p.- 
857 f. 

ἐπὶ τὸ αὐτὸ, Cf. Acts 11:1. 

Verse 36 is a Western addition from Matt. χχῖν: 40 
where it is genuine. & A Β Ὁ R Coptic do not 
have it. 

detot. Probably griffon vultures. 

ἐπισυναχθήσονται. Future passive indicative. Note 
double compound. 


XVIII :1-8 


. πρὸς τὸ, Purpose. Note infinitives. 


ἐνχαχεῖν. Giving in to evil, losing heart. 


. ἐντρεπόμενος. Turn oneself to one with deference. 
. ἤρχετο. Iterative imperfect. 


ἐχδίχησόν we ad. Give me protection from. 


. οὐκ ἤθελεν. Negative imperfect, refusal. R., p. 885. 


2 
εν. 


. γε. Delicate intensive particle. 


παρέχειν χόπον. Furnish trouble. 
ὑπωπιάζῃ. Beat under the eye black and blue. Pres- 
ent subjunctive and so linear. 


. τῆς ἀδιχίας. Judge of unrighteousness, marked by 


injustice. 


. οὐ μὴ. Double negative in question. 


xat. Punctuation here very doubtful as well as the 
meaning. 


11. 


12. 


13. 


14. 


15. 


GRAMMATICAL NOTES 213 


. πλὴν--ἄρα. Note these particles. 


τὴν πίστιν. The loyalty to Jesus that he desires. 


XVIII:9-14 


πρὸς. Probably thus, and not “with.” 

ἅρπαγες (rapacious). ἄδικοι (cheats). μοιχοί (licen- 
tious). 

Mondays and Thursdays. τοῦ σαββάτου has to mean 
here the week (cf. Mk. xvi:9; 1 Cor. xvi:2). 

χτῶμαι, Not χέχτημαι (possess). 

οὐχ ἤθελεν. Negative imperfect. R., p. 885. 

ἔτυπτε. Iterative imperfect. 

ἱλάσθητι. Ingressive aorist passive imperative. 

τῷ ἁμαρτωλῷ. Not “a sinner.’’ He thought only of 
himself as ‘‘the sinner’’ before God. R., p. 756f. 

οὗτος. Refers to the contemptuous οὗτος in verse 
11. 

δεδιχαιωμένος. Perfect passive participle. Accounted 
righteous by God. 

παρ᾽ éxetvov. Compared with (παρά) that one. 

Cf. xiv:11 for this same logion. Jesus frequently 
repeated his sayings in different connections. This 
is a genuine doublet, not a blundering repetition 
by Luke. 


XVIII :15-17 


βρέφη. Used of infants carried in the arms, but also 
of older children as shown here by προσεκαλέσατο 
and παιδία. 

ἅπτηται. Present subjunctive middle. Distributive 
sense of the present here. 


16. ἐπετίμων. Inchoative imperfect. R., Ὁ. 885. 


17. 


18. 


20. 


22. 


23) 
24. 


214 THE GOSPEL ACCORDING TO LUKE 


αὐτὰς The βρέφη who apparently walked toward 
Christ. 

τὰ παιδία, Here partly grown children, it would seem, 
showing that the βρέφη. in this instance were old 
enough and large enough to come to Christ. 

uh xwAdete. The disciples had been hindering the 
children as some preachers, teachers, and parents 
do now. It is a solemn sin to stand between 
Christ and the child who wants to come to Christ. 
R., pp. 851-4. 

δέξηται. Aorist middle subjunctive. Ingressive aor- 
ist. 

ὡς παιδίον. The trust of the child is the standard 
for the adult. The doubt of the adult is no model 
for the child. 

οὐ uh. Double negative with aorist subjunctive 
and very emphatic. R., pp. 928-30. 


XVIII :18-—30 


ἀγαθέ. In the Talmud this adjective is not applied 
to rabbis. It has more the idea of absolute good- 
ness than has χαλός. So Jesus challenges the use 
of the word by the young man to make him define 
his meaning and relation to him. 

Ex. xx:12-16. 

μὴ wotyedons. The four prohibitions are in the 
aorist subjunctive, forbidding the single act of 
sin. R., pp. 851-4. 

λείπει. Fails you, in spite of what you say. 

πώλησον. Aorist active imperative. Do it first. 

περίλυπος (note περι-) ἐγενήθη (ingressive aorist passive). 

δυσχόλως Unusual adverb. 


25. 


26. 


27, 
28. 


29. 


30. 


at: 


323. 


34. 


35. 


GRAMMATICAL NOTES 215 


edxonwtepov. Comparative. 

βελόνης. Surgeon’sneedle. Matthew and Mark have 
ῥαφίδος. 

χαὶ. Jesus meant to state an impossibility. It was 
so understood. The Talmud twice speaks of an 
elephant’s going through the eye of a needle as 
impossible. It was a sort of proverb. 

παρά. By the side of, as it looks to one. 

τὰ ἴδια. All the list mentioned by Jesus in verse 20. 

dojxev. Refers to Peter’s word in verse 48. Both 
are effective aorists. 

ὃς οὐχὶ μὴ λάβῃ. Relative clause with the double 
negative (most emphatic form οὐχὶ) and the aorist 
subjunctive. 


XVIII :3 1-34 


παραλαβὼν. Note παρά. 

τῷ υἱῷ. Amphibolous construction. Can be taken 
either with γεγραμμένα as here or with παραδοθήσεται. 

τελεσθήσεται. Brought to an end (τέλος). 

Twice before (ix:22, 44) Jesus had plainly predicted 
his death in Jerusalem. 

τὸ ῥῆμα τοῦτο. This saying. 

ἦν χεχρυμμένον. Periphrastic past perfect passive. 

ἐγίνωσχον. Inchoative imperfect. 


XVIIE:35-43 


εἰς. Matthew (xx:29) has ἀπό while Mark (x:46) 
has both εἰς ᾿ΙΪερειχώ and ἀπὸ ’lepeys. The dis- 
covery of the ruins of the old Jericho probably 
explains the matter. Jesus was going out of the 


26. 


29. 


40. 


41. 


216 THE GOSPEL ACCORDING TO LUKE 


old Jericho and on into the new Jericho when 
Bartimaeus saw him, sitting on the road between 
the two towns. 

ἐπυνθάνετο. Inchoative imperfect. R., Ὁ. 885. 

τί εἴη. Optative in indirect question after ἐπυνθάνετο, 
If ἄν be accepted it would be conclusion of fourth 
class condition retained. 

of προάγοντες. Those going on before. 

iva σιγήσῃ. Ingressive aorist. R., p. 834. Sub- 
junctive with ἵνα. Sometimes like an imperative, 
but here it can follow ἐπετίμων. 

ἔχραζεν. Iterative imperfect. 

θέλεις ποιήσω. Common idiom without ἵνα. Double 
question originally. 

ἵγα ἀναβλέψφω. Either after θέλω understood or as a 
hortatory command (papyri examples). 


XIX I-10 


. ἀρχιτελώνης. Head publican or tax-collector. 
. ἐζήτει ἰδεῖν. Conative imperfect. 


τὸν ᾿Ιησοῦν τίς ἐστιν. Proleptic accusative. R., p. 
423. 


. συχομορέαν. Apparently neither the ordinary fig nor 


the mulberry tree. 

ἵνα ἴδῃ. Ingressive aorist active subjunctive. 

ἐχείνης. Genitive of place. That way rather than 
some other. 


. σπεύσας. Adverbial use of the participle. So in 


verse 6. See also Lu. 11:16. In Acts xxii:18 we 
have σπεῦσον xat ἔξελθε. 


. διεγόγγυζον. Inchoative imperfect. R., p. 885. 


Note διά. 


11. 


72: 


13. 


14. 
15. 


16. 


17. 


19. 
20. 


GRAMMATICAL NOTES 217 


χαταλῦσαι. Note χατάλυμα in Lu. 11:7. 


. ἐσυχοφάντησα. Asa grafter and an oppressor. 


ἀποδίδωμι. Restitution at his conversion. 


. otxov. House, household, home. 
. Ezek. xxxiv:16. 


X1X :1 I-28 


προσθεὶς εἶπεν. Semitic idiom. 

ἀναφαίνεσθαι. Present (linear) middle or passive. 
Like a pageant. Inchoative present infinitive. 

εὐγενὴς. Of good birth. 

λαβεῖν. Ingressive aorist active infinitive. 

μνᾶς. A silver mina was worth about thirty dollars, 
but a gold one nearly five hundred. 

πραγματεύσασθαι. Infinitive read by the best manu- 
scripts, but -« and -ε were pronounced alike in the 
χοιγή. 

ἐν ᾧ ἔρχομαι. Direct quotation retained. While I 
am coming back. 

βασιλεῦσαι. Ingressive aorist active. R., p. 834. 

δεδώχει. Past perfect active without augment. 

φωνηθῆναι. First aorist passive infinitive. 

yvot. Form of the subjunctive γνῷ. Ingressive 
second aorist active. 

διεπραγματεύσαντος Transacted. Aorist middle. 

προσηργάσατο. Note πρός. Worked out besides. 

εὖ ye. Note ye, touch of feeling. 

ἀγαθὲ. Note ἀγαθός, not xaddc. 

ἴσθι ἔχων. Periphrastic present imperative. 

γίνου. Present middle ‘mperative. Linear. 

6 ἕτερος. The other seven are passed by for brevity’s 
sake. 


21. 


22. 


22. 


24. 


20. 


30. 
33: 
35. 


26. 
37. 


218 THE GOSPEL ACCORDING TO LUKE 


εἶχον. Imperfect. ἀποχειμένην. Present middle par- 
ticiple. 

ἐφοβούμην. Imperfect middle. 

αὐστηρός. Our ‘austere.’ 

πονηρέ, πονηρός is from πόνος (work) and πονέω, to 
work. He was a shirker, a slacker. 

ἐπὶ τράπεζαν. Upon a banker’s table (bench). 

ἂν ἔπραξα. Conclusion of second class condition (im- 
plied in the preceding). R., Ὁ. 1022 f. 

tox. Not usury. 

παρεστῶσιν. Second perfect active participle dative 
plural. 


XIX :29-46 


βηθφαγὴ. Indeclinable. Probably, house of unripe 
figs. 

βηθανιὰά. Indeclinable. Possibly, house of dates. 

᾿Ελαιῶν. So Westcott and Hort, but ᾿Ελαιών (olive- 
orchard) probably correct here as clearly so in 
Acts 1:12. In Luke xix:37 ᾿Ελαιῶν (olives) is right. 
In Luke xix:29; xx1:37 probably ᾿Ελαιών according 
to numerous papyri illustrations. 

ἀγάγετε. Effective second aorist imperative. 
‘‘Lead”’ would be constative. R., Ὁ. 855f. 

xvotot. Lords. Either several owners or others 
associated with the owner. 

ἐπεβίβασαν. Effective second aorist indicative of 
causative verb. 

ὑπεστρώννυον. Iterative imperfect and note ὑπό. 

πρὸς tH χαταβάσει. At the turn of the hill round the 
summit and down. 

᾿Ελαιῶν. Correct here from ’E)ata. 


38. 
40. 
41. 


42. 


43. 


44. 


46. 


47. 


48. 


GRAMMATICAL NOTES 219 


περὶ πασῶν ὧν εἶδον δυνάμεων. Incorporation of ante- 
cedent and attraction of case of relative. R.,p.718f. 

Ps. cxviii:26. 

ὁ βασιλεύς. Correct text. 

σιωπήσουσιν. Ingressive aoristic future. First class 
condition with ἐάν. R., pp. 1007-12. 

ἰδὼν. Ingressive aorist active participle. 

ἔχλαυσεν. Ingressive aorist indicative. R., p. 834. 

et ἔγνως. Second class condition determined as un- 
fulfilled. R., pp. 1012-16. 

χαὶ σὺ. Like et tu. 

τὰ πρὸς εἰρήνην. Peace does not always come by 
compromise. 

γῦν δὲς Aposiopesis here and powerful dramatic turn 
to the sentence. 

ἐχρύβη. Effective second aorist passive. R., p. 835. 

χάραχα. Romans did this in the siege of Jerusalem. 

περιχυχλώσουσιν. Note περί also. 

cuvéEoucty. Will hold together on both sides. | 

ἐδαφιοῦσι. Effective aoristic future from ἐδαφίζω. 

ἀνθ᾽ ὧν. Neat literary idiom rather than ὅτι. 

οὐχ ἔγνως. See εἰ ἔγνως in verse 42. 

éxtoxongs. Cf. ἐπεσχέψατο in 1:68. 

158. ἵν1:7, 11:11. 


XIX :47-48 
ἦν διδάσχων. Periphrastic imperfect active. 
of πρῶτοι. Includes leaders of all classes. 
οὐχ ηὕρισχον. Negative imperfect. 
τὸ τί ποιήσωσιν. Note article with the indirect ques- 
tion. Deliberative subjunctive retained in indi- 
rect question. Aorist tense for particular crisis. 


cr ὦ. 


Io. 


220 THE GOSPEL ACCORDING TO LUKE 


ἐξεχρέμετο αὐτοῦ ἀκούων. Vivid picture of eager at- 
tention. Imperfect middle and note ἐξ as if 
heads leaning forward in eager attention (dxotwy). 


xx:1-8 


. The Sanhedrin was composed of chief priests, scribes, 


and elders. So this was a formal official protest. 


. ἐπέστησαν. Ingressive second aorist active. 


ποίᾳ. Whether civil or ecclesiastical, human or 
divine. They had the right to ask this question. 


. λόγου. Corresponding to the one desired of him. 
. συνελογίσαντο. Reciprocal middle made redundant 


by πρὸς ἑαυτούς. R., pp. 810-11. 
ἐὰν εἴπωμεν. Condition of third class, undetermined 
but with prospect. R., pp. 1016-20. 


. χαταλιθάσει. Perfective use of xaté. R., pp. 826-28. 


πεπεισμένος éotty. Periphrastic perfect passive. 
εἶναι. Indirect discourse. ‘There is no imperfect 
infinitive. 


XX :9-19 


. But the Sanhedrin could still hear. 


ςα ν:1: 

ἐξέδετο. Second aorist (ingressive) middle. Regular 
form ἐξέδοτο. 

γεωργοῖς. Workers of the ground. 

ἀπεδήμησεν. Away from home. 

χρόνους txavotc. Plural. 

xatom@. As distinct from χρόνος. 

ἵγα δώσουσιν. Note future with ἵνα. 

Seloavtec. Literally “‘skinned.”’ 

ἐξαπέστειλαν. Effective aorist. Note ἐξ. 


11. 


12. 
15, 


14. 


16. 


17. 


18. 
19. 


20. 


21. 


GRAMMATICAL NOTES 221 


προσέθετο πέμψαι. Hebraism. Added to send. R., 
Ppp. 94, 822, 1078. 

Hebraism as above. 

τὸν υἱὸν τὸν ἀγαπητόν. Cf. 111:22. 

ἐντραπήσονται. Second future passive and transitive. 

Reverence from the conduct as one turns round at a 
superior. 

διελογίζοντο. Inchoative imperfect. Redundant re- 
ciprocal middle with πρὸς ἀλλήλους. 

ἀποχτείνωμεν. Volitive subjunctive. 

μὴ yévorto. Common idiom (volitive optative) for 
negative wish about the future. 

ἐμβλέψας. Ingressive aorist. 

Psviexnviii:22. 

λίθον. Possibly a reference to the Messiah, as stone. 
We have here inverse attraction of the antecedent 
to the case of the relative. 

éyevnfy. Aorist passive. Use of εἰς a common 
Hebraism. Occasionally in ordinary Greek. 

συνθλασθήσεται. Note perfective use of σύν. 

ἐπιβαλεῖν τὰς χεῖρας. Ingressive aorist active infinitive. 

ἐφοβήθησαν. Effective aorist passive and transitive. 

ἔγνωσαν. Notas the scribes knew. Ingressive aorist. 
They saw the point. 


XxX :20-26 


παρατηρήσαντες. Note παρά. 

ἐνχαθέτους. Verbal. Sent down into. Hirelings. 

ὑποκρινομένους. Actors, hypocrites. 

ἐπιλάβωνται. Ingressive aorist middle (indirect). 

λαμβάνεις πρόσωπον. Hebraism. Lift up the face by 
flattery, then judge by the face, partiality. 


23. 
24. 


27. 


28. 


21. 
22. 


33- 


34. 


35- 


36. 


57: 


40. 


41. 
42. 


222 THE GOSPEL ACCORDING TO LUKE 


πανουργίαν. Doing anything, no limit. 
εἰχόνα Probably picture of Tiberius on the coin. 
ἐπιγραφὴν. Our word epigraphy. 


XX :27-40 

of λέγοντες. Agreeing with τινες. In a loose way 
(apposition) the agreement could be with τῶν 
Σαδδουχαίων as often in the Apocalypse of John. 

Deut. xxv:5. The substance of the παῦε 

Note use of οὗτος. 

χατέλιπον xat ἀπέθανον. Constative aorist. 

ἡ γυνῆ. Same word for woman and wife. See verse 33. 

ὕστερον. Comparative form, but superlative sense 
here. 

γίνεται. Futuristic present. 

ἔσχον. Constative aorist. 

viot. Sons, but both sexes are here included. 

τοῦ αἰῶνος τούτουι. This age, but not in contrast 
with other ages, but with the other world. 

τοῦ αἰῶνος éxetvou. The use of τούτου and ἐχείνου con- 
trasts this world with the next. 

ἰσάγγελοι. Like similar compounds with ἴσος. 

viot. Sons, but both sexes. 

éunvucey. Pointed out. 

ἐπὶ τῆς βάτουι ‘Upon the Bush,” literally. 

Ex. 111:2-6. 

ἐτόλμων. Imperfect (descriptive). The enemies of 
Jesus are silenced. 


XX:41-44 


τὸν χριστὸν. The Anointed One, the Christ. 
Ps vexiy. 


46. 
47. 


GRAMMATICAL NOTES 223. 


XX °45-47 
προσέχετε ἀπὸ, Put your mind on and avoid. 
προφάσει. Putting forward a good reason. ‘They 
prey upon the widows while praying for them. 
περισσότερον. The more hypocrisy the severer the 
penalty. 
XXI:I-4 


. γαζοφυλάχιον. Probably the thirteen trumpet- 


mouthed boxes in the court of the women. 


. πενιχρὰν. Poverty-stricken pauper. 


λεπτὰ δύο. The smallest offering allowed. 


. πτωχὴ. A beggar. 
. περισσεύοντος. Super-abundance. 


αὕτη δὲς Note idiom (strong contrast). 
Soteonuatos. What she lacked. 

ἔβαλεν. The same verb used each time. 
βίον. Not life, but living. 

εἶχεν. Imperfect (descriptive) active. 


XXI1:5-38 


. ὅτι. Note use. χεχόσμηται. Perfect passive indica- 


tive. 
ἀναθήμασιν. Many were on the temple walls. Offer- 
ings, not curses (ἀνάθεματα) 


. θεωρεῖτε. Beholding. 


λίθος ἐπὶ λίθῳ. Many of great size still in the foun- 
dations. 


. πλανηθῆτε. Ingressive aorist passive subjunctive. Cf. 


our “planets.” 

éxt. On the basis of. 

ἤγγιχεν. This same form used by John and Jesus 
(Matt, π1:2; 1χν 1). 


14. 


15. 


17. 


19. 


20. 


21. 
22. 


23. 
24. 


224 THE GOSPEL ACCORDING TO LUKE 


. μὴ πορευθῆτε. Ingressive aorist passive subjunctive 


(volitive) in prohibition. R., pp. 851-4. 
μὴ πτοηθῆτε. Ingressive aorist passive subjunctive 
(volitive) in prohibition. 


198. xix2. 
. λοιμοὶ xat λιμοὶ. Pronounced alike in the vernacular 


(sort of pun or play on words). Both follow war 
as we have seen after the Great World War. 


. ἀπαγομένους. Present passive participle with the 


time of the principal verb (future). 

θέτε. Effective second aorist active imperative. 

προμελετᾷν. Premeditation. Inchoative present in- 
finitive. 

ἀπολογηθῆναι. Ingressive aorist passive infinitive. 
Cf. our ‘‘apology.”’ 

ἀντιστῆναι. Ingressive aorist active infinitive. 

ἀντειπεῖν. Same. Note ἀντί three times here, includ- 
ing ἀντιχείμινοι. 

ἔσεσθε μισούμενοι. Periphrastic (linear) future pas- 
sive indicative. 

χτήσεσθες. Ingressive aorist future middle. R., pp. 
870 ff. 

χυχλουμένην. Present passive participle (linear). Pic- 
tures the beginning of the process. 

γνῶτε. Ingressive aorist active imperative. 

φευγέτωσαν. Inchoative present imperative. 

αὐτῆς. Jerusalem. Hos. ix:27. 

τοῦ πλησθῆναι. Effective aorist passive infinitive. 

dvayxn. Necessity, straits. 

αἰχμαλωτισθήσοντα. Future passive. Effective aoris- 
tic. Zech. xii:3. Septuagint. 

ἔσται πατουμένη. Periphrastic (linear) future passive. 


25. 
26. 


27 
28. 


30. 


21. 


92. 


34. 


25. 
26. 


27. 


38. 


GRAMMATICAL NOTES 225 


πληρωθῶσιν. Effective aorist passive subjunctive 
(iitanistie). Ct: Rom, Χ1:25. 

χαὶ ἔσονται. Doubtful, but probably genuine. 

συνοχὴ. Like the pang of angina pectoris. 

ἀποψυχόντων. owooning, loosing breath. 

προσδοχίας. Expectation, but here dread. 

Isa. 34:4. 

Wartivii-1 3%) Jer, Vil 713. 

ἀνακύψατε. Bend back or up. Vulgate has respiciie. 

ἀπολύτρωσις. Ransoming as of slaves. 

προβάλωσιν ἤδη. Like buds in spring. Ingressive 
aorist active subjunctive. 

γινόμενον. Present middle participle. Inchoative 
present. 

yivwoxete. Probably present active imperative, but 
same form as indicative in verse 30. 

οὐ μὴ παρέλθῃ. Double negative with aorist sub- 
junctive. 

χρεπάλῃς. Carpula nausea or headache. 

éxtoty. Ingressive aorist subjunctive with adjec- 
tive. 

ἐφνίδιος. Adjective, not adverb. 

παγίς. Set so that it closes of a sudden. 

lisas ΧΧΙΥ ὙΠ. 

χατισχύσητε. Ingressive aorist subjunctive (futuris- 
110}. 

σταθῆναι. Ingressive aorist passive infinitive. 

ἦν διδάσχων. Periphrastic imperfect active. 

ηὐλίζετο. Iterative imperfect middle. 

Ἐλαιών. See xix:29. 

ὥθριζεν πρὸς αὐτόν. Iterative imperfect and con- 
densed idiom. 


226 THE GOSPEL ACCORDING TO LUKE 


XXII :I-6 


. ἐζήτει. Iterative imperfect. 


τὸ πῶς. Article with indirect question. 
ἀνέλωσιν. Effective aorist subjunctive (deliberative). 


. otpaynyots. Of the temple. 


τὸ πῶς AS in verse 2. 
παραδῷ. The usual word for the betrayal and 
deliberative aorist active subjunctive. 


. ἐχάρησαν. Ingressive second aorist passive indica- 


tive. 
συνέθεντο. Ingressive aorist middle indicative. 


. ἐξωμολόγησεν. Struck a bargain. Ingressive. 


XXII:7-13 


. τὸ πάσχα. Used of the whole feast of eight days, of 


the meal as in verses 8, 11 and also of the paschal 
lamb as here. 


8. τὸ πάσχα. Used here of the meal, not the whole 


feast. 


9. θέλεις ἑτοιμάσωμεν; Double question, first indicative, 


11. 


12. 


then the deliberative subjunctive without ἵνα. 

ἐρεῖτε. Volitive future. 

οἰχοδεσπότῃ. Pleonastic use with otxtac. 

χατάλυμα. The inn, then the general room. 

φάγω. Futuristic subjunctive with ὅπου. 

ἀνάγαιον. Upper room, best room. 

ἐστρωμένον. Perfect passive participle. No details 
given, but couches and table would be included. 


XXII:14-23 


15. ἐπιθυμίᾳ ἐπεθύμησα. Hebraism common in Septua- 


gint, though occasionally in current Greek. 


16. 


17. 
18. 


19. 


20. 


21. 
22. 


2}. 


24. 


25. 


GRAMMATICAL NOTES 227 


πρὸ τοῦ pe παθεῖν. Neat Greek idiom, before the suf- 
fering as to me. 

οὐ μὴ φάγω. Strong negative. Futuristic subjunc- 
tive. R., pp. 928-30. 

πληρωθῇ. Effective aorist passive subjunctive (fu- 
turistic). 

δεξάμενος. From an attendant. 

οὐ μὴ πίω. As above in 16. 

ἔλθῃς. Like πληρωθῇ. 

Western class omits this part and verse 20. 

ἐμὴν. Objective use of possessive pronoun. 

Supply ἔδωχεν. 

διαθήχη. Or will. 

éy. Ratified in blood. 

ἐχχυννόμενον. Futuristic present passive participle. 

παραδιδόντες. Futuristic present active participle. 

τὸ ὡρισμένον. Perfect passive participle. 

παραδίδοται. Futuristic present passive indicative. 

τὸ τίς. Article with a subordinate clause (indirect 
question). 

εἴη. Optative in indirect discourse. 


XXII :24-34 


φιλονειχία. Love of strife, contentiousness, quarrel- 
someness. 

τὸ tic. Accusative of general reference. The article 
with the indirect question. 

δοχεῖ εἶναι. Seems to be, has the reputation. In- 
dicative retained indirect question. 

μείζων. The common idiom in the xotwn, the com- 
parative used as superlative. R., pp. 667 f. 

χυριεύουσιν. Act as lords (κύριοι). 


26. 


27. 


28. 


29. 


20. 


ai. 


32) 


34. 


35: 


228 THE GOSPEL ACCORDING TO LUKE 


εὐεργέται. 50 Ptolemy Euergetes I and II added this 
title to their names. 

γινέσθω. Present middle imperative. 

6 νεώτερος. Comparative like ὁ μείζων, but not to be 
insisted on. See verse 24. | 

ὃ ἡγούμενος. The one leading as the one serving. 

μείζων. See verse 24. 

διαμεμενηχότεςς Perfect active participle with per- 
fective use of διά. R., pp. 826-28, 893, 805. 

πειρασμοῖς. Means either trials or temptations. 

διέθετο. Cf. διαθήχη, covenant or will. So διατίθεμαι. 
Present middle indicative. 

βασιλείαν. Kingly authority, rule, kingdom. 

iva ἔσθητε χαὶ πίνητε. Present active subjunctives (fu- 
turistic). 

Some manuscripts, Western class, add εἶπε δὲ 6 χύριος 
because of the charge to Peter here. 

ἐξῃτήσατο. Aorist middle indicative. Note perfec- 
tive use of ἐξ Cf; Job 1:12: 

ὑμᾶς. Plural. Satan was after all of them. 

σοῦ. Singular. Singles out Simon. 

ἐχλίπῃ. Effective aorist active subjunctive. Note 
perfective use of éx. 

ἐπιστρέψας. Jesus expects Peter to get back on his 
feet. He will not have the experience of Judas. 

εἰδέναι. Second perfect active infinitive object of 
ἀπαρνήσῃ (future middle indicative or aorist middle 
subjunctive, same form). 


XXII :35-38 


ἀπέστειλας. See ix:3 (and alsox:4). Effective aorist. 
Soteonoate. Fall short. Effective aorist 


46. 


537. 


38. 


40. 


Al. 


43. 


GRAMMATICAL NOTES 229 


οὐθενὸς. Ablative with ὑστερήσαμεν understood. 

ἀράτω. Ingressive aorist imperative. Pick up. 

ἀγορασάτω. Ingressive aorist imperative as πωλησάτω 
is effective. 

τελεσθῆναι. Effective aorist passive infinitive. 

ἐν ἐμοί. In my case, in my person. 

Isa. liii:12. Note τό before the quotation. 

‘Ixavéy ἐστιν. Probably used to close discussion of 
the subject which they did not understand. Cf. 
Deut. 111:26. 


XXII :39-46 


ἐπὶ τοῦ toxov. Only Matthew and John give the 
name Gethsemane. It was evidently on the begin- 
ning of the slope of the Mount of Olives. 

εἰσελθεῖν. Ingressive aorist infinitive, while προσεύχεσθε 
is linear (present middle imperative). 

ἀπεσπάσθη. Effective aorist passive. His strong 
emotion drew him off. R., p. 835. 

Bornv. Accusative of space. 

θεὶς τὰ γόνατα. Placing his knees down. 


. βούλει. Attic form for the koiné βούλῃ. 


πλὴν. Strong exception. γινέσθω, not γενέσθω. 

Verses 43 and 44 are not in A B and a few other 
manuscripts. It looks like a Western addition, 
but one hesitates to reject it. 

ὥφθη. Aorist passive indicative. Visible appear- 
ance. 

ἐνισχύων. Present active participle. Possibly pur- 
pose, to strengthen him. 


. ἀγωνία. Struggle, from ἀγών. 


θρόμβοι. Drops. 


48. 
49. 


50. 


1 


52. 
59: 


54. 


230 THE GOSPEL ACCORDING TO LUKE 


καταβαίνοντες. Coming down. 


. εἰσέλθητε. Ingressive aorist subjunctive. 


XXII :47-53 


. λεγόμενος. Perhaps frequency mentioned. 


φιλῆσαι. Ingressive aorist infinitive. Horrible expe- 
rience for Jesus. R., p. 834. 

καραδίδως. Linear present active indicative. 

of περὶ αὐτὸν. Followers of Jesus. 

τὸ ἐσόμενον, NOt τὸ γενησόμενον. 

et. Not to be translated. Common in questions. 

ἐν. Instrumental use. 

μαχαίρῃ. Koiéform instead of -e¢. Singular, though 
they had two. Perhaps the knives used in slaying 
the lambs. 

ἀφεῖλεν. Effective aorist activeindicative. Cf. ἀνεῖλεν 
(Acts xii:1). From ἀφαιρέω. 

τὸ δεξιὸν. Luke and John alone mention this fact. 

Peter was trying to cut the man’s head off, but he 
dodged and lost his right ear. 

"Hate ἕως τούτου. Perhaps a polite way of begging 
pardon for restoring the man’s ear, a miracle of 
surgery. 

στρατηγοὺς. Generals. 

ἐξετείνατε. Constative aorist. Referring to the futile 
efforts to kill him heretofore. R., pp. 831-4. 

ἐξουσία. Authority. Momentary right of way. 


XXII 754-62 


συλλαβόντες. Second aorist active participle (effec- 
tive). Grasping, arresting. 
ἤγαγον χαὶ ciohyayov. Repetition of the same verb 


59: 


56. 


58. 
59: 


61. 


63. 
64. 


65. 


GRAMMATICAL NOTES 231 


(simplex and complex). Effective second aorist 
active. 

ἠχολούθει. Picturesque imperfect active. 

περιαψάντων. Note perfective use of περί with the 
effective aorist active participle. R., pp. 826-8, 
855. 

συνχαθισάντων. So likewise as to σύν. 

μέσος. Neat Greek idiom rather than ἐν μέσῳ. 

παιδίσχη, a young female slave. 

πρὸς. Facing the light. 

dtevicaca. Effective aorist active participle. 

χαὶ σὺ, Httu. Could be “You also.” 

διαστάσης. Effective aorist active participle (geni- 
tive absolute) and note original meaning of διά 
(between). 

"Addog ttc. Masculine. Ἥχτερος in 58. Probably 
several chimed in each time (men and women). 

χαὶ γὰρ. Watch this combination of particles. 

ἀπαρνήσῃ. Future middle. Deny off. Abnego. 

ἔχλαυσεν. Ingressive aorist active indicative. West- 
cott and Hort needlessly bracket verse 62. Some 
Old Latin manuscripts omit it. 


XXII :63-65 
ἐνέπαιζον. Iterative imperfect. R., p. 884. 
περιχαλύψαντες. Putting a veil around his head. 
They played blind-man’s buff with him. 
ἐπηρώτων. Iterative imperfect. Quizzed him. R., 
p. 884. 
προφήτευσον. Ingressive aorist. Sarcasm in this de- 
mand, since Jesus claimed to be a prophet. 
βλασφημοῦντες ἔλεγον. Iterative imperfect. R., Ὁ. 884. 


66. 


67. 


68. 


69. 


232 THE GOSPEL ACCORDING TO LUKE 


XXII :66—-71 

πρεσβυτέριον. Presbytery or elders. The Sanhedrin 
was composed of chief priests, elders, and scribes. 
Luke means to say that the whole body met. 

ἀπήγαγον. Effective aorist. Note ἀπό (back), probably 
a reference to the earlier meeting of the Sanhedrin 
during the night given by Mark and Matthew. 
This was the ratification meeting after day-break. 

συνέδριον αὐτῶν (the Jews). 

ὃ χριστός. The Christ. First class condition. R., 
pp. 1007-12. 

εἰπὸν. Late form for εἰπέ. 

ἐὰν εἴπω. Third class condition. R., pp. 1016-20. 

οὐ μὴ πιστεύσητε. Emphatic negative and aorist sub- 
junctive (futuristic). 

οὐ μὴ ἀποχριθῆτε. 1014. Aorist passive subjunctive 
(futuristic). 

ἔσται καθήμενος. Periphrastic future. 

Ps. 110:1; Dan. 7:13. 


XXIII 71-12 


. ἅπαν τὸ πλῆθος. The whole Sanhedrin, not the people. 


2. Contemptuous use of τοῦτον. 


Stacteépovtx. Turning the people this way and that. 

χωλύοντα. Cf. xx:25 for the very opposite conduct 
of Jesus. But they want to score a point. 

διδόναι. Present infinitive (linear) here, but δοῦναι 
(aorist) in xx:22. 

χριστὸν βασιλέα or Messiah a King or King Messiah. 
Probably purposely ambiguous. They had con- 
demned Jesus for claiming to be Messiah the Son 
of God. They add the word ‘“‘King’’ to give a 


σι Ὁ 


11. 


12. 


12. 


GRAMMATICAL NOTES 233 


political significance for Pilate and make Jesus 
out a rebel against Caesar. They knew that this 
charge was false. 


. Σὺ λέγεις. A common Greek idiom for affirmative 


reply like “as you say.” 


. αἴτιον. It is clear that Jesus is not a rival of Caesar. 
. ἐπίσχυον. Iterative imperfect and note ἐτί. 


ἀνασείει. Shaking up, stirring up. 
Either all of Palestine or Judaea proper. 


. ἐπηρώτησεν. Note perfective use of éxt. 
. ἐπιγνοὺς. Effective aorist with perfective use of ἐπί. 


R., pp. 876-8, 835. 

ἐξουσίας. Authority. 

ἀνέπεμψεν. Effective aorist active indicative with 
perfective use of ἀνά. Sent back to the jurisdic- 
tion of Herod. 


. ἐχάρη. Ingressive second aorist passive indicative. 


ἦν θέλων. Periphrastic imperfect. 

διὰ τὸ ἀκούειν. Progressive present infinitive. 
ἤλπιζεν. Iterative imperfect. R., p. 884. 
ἐπηρώτα. Lbid. 


. εἰ λόγοις txavotc. In considerable words. 
. totnxetcav. Past perfect active intransitive. 


εὐτόνως. Ona stretch or strain. 

ἐξουθενῆσας. Setting at nought, counting as nothing. 

ἐσθῆτα λαμπρὰν. Like royalty. Cf. the rich man in 
James 11:2. 

προύπήρχον ὄντες. Periphrastic imperfect. 


XXIII :13-25 


τὸν λαὸν. Populace are now here and Pilate appeals 
to them also for sympathy. 


284 THE GOSPEL ACCORDING TO LUKE 


ε 


14. ὡς. Common Greek idiom with participle, the 


15. 
16. 


alleged reason or charge. 

ἀποστρέφουντα. Turning away from Caesar by rival 
claims. 

dvaxetvac. Effective aorist active participle. Usual 
word for careful examination. 

αἴτιον. Technical word for crime, cause of action. 

ὧν. Attraction of relative to case of omitted ante- 
cedent τούτων. 

ἀλλ᾽ οὐδέ. But not even. 

ἐστὶν πεπραγμένον. Periphrastic perfect passive indic- 
ative. 

αὐτῷ. Dative of the agent (possible for it to be 
instrumental). Cf. 2 Pet. ii:19. 

παιδεύσας. From παῖς (boy), alas! The Roman 
flagellatio was terrible and sometimes fatal. 


17. Verse 17 is a Western addition and after I9 in some 


18. 


19. 


20. 
21. 


manuscripts. Harmonistic gloss from Mark xvi:6 
(Matt. xxvii:I5): ἀνάγχην δὲ εἶχεν ἀπολύειν αὐτοῖς 
χατὰ ἑορτὴν ἕνα. 

πανπληθεί. Adverb. All the crowd together. 

ἀνέχραγον. Effective second aorist active. Note ἀνά. 

Aioe. Present active imperative. Take him on 
away (linear). 

ὃς. Relative =odtoc δέ. 

ἦν βληθεὶς. Periphrastic effective aorist passive in- 
dicative. 

στάσιν. Such as they had accused Jesus of in 5 (cf. 14). 

προσεφώνησεν. Effective aorist. Note πρός. 

ἐπεφώνουν. Iterative imperfect. 

σταύρου, σταύρουι Present active imperative. Linear 
action. 


22. 


23. 


24. 
25. 


26. 


27. 


28. 


29. 
30. 
21. 
Ger 


33. 


GRAMMATICAL NOTES 235 


γὰρ. Explanatory. 

αἴτιον θανάτου. Not a cause of death value. 

αἰτούμενοι. Middle voice (for themselves). 

σταυρωθῆναι. Ingressive aorist passive infinitive. 
Note σταύρου above. 

χατίσχυον. Inchoative imperfect. R., p. 885. 

ἐπέχρινεν. Effective aorist active. Note ἐπί. 

βεβλημένον. Perfect passive participle. 

ἠτοῦντος. Iterative imperfect middle (for themselves). 

παρέδωχεν. Effective aorist active. Note παρά. 


XXIII :26—32 


ἀπήγαγον. Effective second aorist active. Some 
manuscripts read imperfect dnfyov. 

ἐπιλαβόμενοι. Second aorist middle participle. 

φέρειν. Present infinitive (linear), bear on after him. 

éxéntovto. Iterative imperfect middle (direct mid- 
dle). 

μὴ χλαίετε. Present imperative in prohibition. R., 
pp. 851-4. 

ἔρχονται. Futuristic present (linear). 

Hos. 10:8. 

γένηται. Deliberative subjunctive (aorist middle). 

ἕτεροι χαχοῦργοι δύο. Evil doers. No necessary im- 
plication that Jesus was a criminal, though he was 
condemned as such. See distinction drawn in 
verse 33. 

"Hyovto. Descriptive imperfect passive. 


XXIII :33-39 


ΚΚρανίον. Looked like a skull. 
ὃν μὲν---σᾷὖν δὲ, Old demonstrative use. 


34. 


35: 


46. 


236 THE GOSPEL ACCORDING TO LUKE 


B D Sahidic omit. Certainly a true saying of Jesus 
if not genuine in Luke. 

ἄφες. Second aorist active imperative. Do it now. 

Ps. xxii:18. 

ἔβαλον κλῆρον. Note χλῆρον singular. Ἔβαλον ingres- 
sive aorist. 

ἱστήχει. Past perfect with sense of imperfect. 

ἐξεμυχτήριζον. Iterative imperfect. R., p. 884. 

σωσάτω. Aorist imperative (effective). Urgency. 

εἰ---ἐστιν. First class condition. R., pp. 1007-12. 

ὃ χριστὸς. The Messiah, the Anointed One. 


. First class condition. 


σῶσον. Aorist active imperative. Urgency. 


. ἐπιγραφὴ. Usual technical name. 
. Ἀρεμασθέντων. Hanging. First aorist passive par- 


ticiple (effective aorist). 
ἐβλασφήμει. Inchoative imperfect. 


. ἄτοπον. Out of place. Case of meiosis (understate- 


ment). 


. ὅταν ἔλθῃς. Futuristic subjunctive aorist (ingressive). 


ἐν. Some manuscripts read εἰς. But the meaning 
can be the same. See Matt. xii:41. 


. ἕχτη. Jewish time (midday). 
45. 


éxAetnovtoc. Probable reading, but does not mean 

_ “eclipse’’ in technical use, for that is impossible 
at full moon (passover). 

μέσον. Not clear what the meaning is. Probably 
the veil rent in its middle, not the veil in the middle 
of the sanctuary. 

Ps. xxxi:5. 

παρατίθεμαι. Present (aoristic) middle indicative. 
Cf. παραθήχη (deposit) in 2 Tim. 1:12, 14. 


47. 


48. 


49. 


50. 
52. 


52: 
53: 


54. 


GRAMMATICAL NOTES 237 


ἐξέπνευσεν. Effective aorist. Breathed out. R., pp. 
826-8, 835. 

ἐδόξαζεν. Inchoative imperfect. R., p. 885. 

Stxatoc. Innocent and more, really good. 

θεωρίαν. Our ‘‘theory.”’ Cf. θεωροῦντες. Spectacular 
scene. 

ὑπέστρεφον. Inchoative imperfect. 

ἱστήχεισαν. Past perfect like imperfect. 

ὁρῶσαι. Present active participle. Looking on with 
aching hearts. 


XXIII :50—56 


βουλευτὴς. Member of the Sanhedrin. 

οὗτος. Broken sentence, parenthesis. 

hy συνχατατεθειμένος. Periphrastic past perfect mid- 
dle. Double compound. 

‘Aowabatas. Thought to be Ramah. 

ὃς. I have broken up this long and complicated 
sentence. 

προσεδέχετο. Descriptive imperfect. Cf. Anna 11:38. 

ἠτήσατο. Aorist middle (of his own will). 

αὐτὸν. Contrast αὐτὸ before. But we prefer not to 
Saye im: 

λαξευτῷ. Rock hewn tombs are now seen north of 
Jerusalem. 

Triple compound negative seen here as often in Greek. 

ἦν κείμενος. Periphrastic imperfect, was lying, but 
is used as perfect passive of τίθημι and so this 15 8 
practical periphrastic past perfect passive. 

ἡμέρα παρασχευῆς. Name for Friday today in Modern 
Greek, day before the sabbath. 

éxépwoxev. Inchoative imperfect. R., p. 885. Means 


59: 


Ὦ & 


11. 


12. 


13. 


238 THE GOSPEL ACCORDING TO LUKE 


to dawn, but here not of the twelve-hour day at 
sunrise, but the twenty-four hour day at sunset. 
ἦσαν συνεληλυθυῖαι. Periphrastic past perfect active. 


XXIV :I-12 


ε 


. ἡσύχασαν. Constative aorist active. R., pp. 831-4. 
. ἀποχεχυλισμένον. Perfect passive participle. 
. ἐν τῷ ἀπορεῖσθαι αὐτοὺς. Common idiom in Luke. 


Temporal use of articular infinitive with ἐν. 
ἀστραπτούσῃ. Like flash of lightning. 
ἐπέστησαν. Ingressive aorist. Cf. 11:0. 


. ἐμφόβων. In terror. Genitive absolute with γενομένων. 


αὐτάς. The women. 


. ἠγέρθη. This sentence not in Ὁ. 


μνήσθητε. First aorist (ingressive) passive imperative. 
ὡς. Cf. xxili:56. πῶς could have been used. 


. ἀναστῆναι. Second aorist (effective) active after the 


passive aorists before. 


. ἐμνήσθησαν. First aorist passive indicative. 


nat σὺν αὐταῖς. 

ἐφάνησαν. Second aorist passive in contrast with im- 
perfect ἠπίστουν. 

ἐνώπιον αὐτῶν. Like the Hebrew. 

λήρος. Idle talk, foolish fancy. 

D omits this verse. 

παραχύψας. Stooping down beside to peep in. 

βλέπει. Vivid historical present. 

πρὸς αὑτὸν. ‘With himself”’ if taken with θαυμάζων. 


XXIV:13-32 
ἐξ αὐτῶν. Not apostles. 


Ἔμμαούς. Probably the modern el Kabezbeh on the 
road to Lydda. 


GRAMMATICAL NOTES 239 


. Sixty stadia. 


ὡμίλουν. Iterative picturesque imperfect. R., p. 
884. The word “homiletics” comes from. this 
word, comes a good distance sometimes, from 
conversation to modern homily. 

πρὸς. Facing one another. 


. ἐν τῷ ὁμιλεῖν. Common idiom in Luke, temporal use 


of infinitive with ἐν. 
συνζητεῖν. Each questioned the other. 
συνεπορεύετος. Inchoative imperfect. 


. ἐχρατοῦντο. Iterative imperfect passive. 


τοῦ μὴ ἐπιγνῶναι. Ablative case. Redundant negative 
after verb of hindering and ingressive aorist active. 


. ἀντιβάλλετε. Flinging back and forth like a ball as 


they faced (ἀντί) each other. 


. μόνος. Not μόνον observe. 


χαὶ. Practically “so that.” 
ἔγνως. Ingressive aorist active indicative. 


. drug. Could have been πῶς, or even ὡς. 


κρίμα. Condemnation, judgment. 
ἐσταύρωσαν. Effective aorist active. Crime put up 
to the Sanhedrin. 


. ἠλπίζομεν. But no longer. Progressive imperfect. 


λυτροῦσθαι. Present middle infinitive. Go on re- 
deeming by himself. 

ἀλλά γε xat σύν. Note combination of particles. 

Affirmative use of ἀλλά. 

τρίτην ταύτην ἡμέραν ἄγει. Idiomatic phrase. Imper- 
sonal verb and predicate use of ταύτην. One is 
keeping this, a third day. 


. ἐξέστησαν. First, not second, aorist active and so 


transitive. Effective aorist. 


22. 


25. 


26. 


27. 


28. 


20. 


30. 


51. 


22. 


33. 


34. 


240 THE GOSPEL ACCORDING TO LUKE 


ὀρθριναὶ. Adjective, not adverb. 

ἑωραχέναι. Perfect active infinitive in indirect asser- 
tion. 

ζῆν. Present infinitive in indirect assertion. 

ἀνόητοι. The mind (νοῦς) not working. 

πιστεύειν. Keep on believing. 

ἔδει. About the past, not the present. 

παθεῖν xat εἰσελθεῖν. One constative, other ingressive 
aorist infinitive. 

For the Old Testament as a whole see verse 44. 

διερμήνευσεν. Effective aorist. Cf. our word ‘“‘her- 
meneutics.”’ 

οὗ. ‘‘Where.’”’ We say ‘‘whither.”’ 

προσεποιήσατο. Not pretense, but sincere intention, 
if they had not invited him to stay. 

παρεβιάσαντο.ς Moral force or persuasion. See Acts 
XV1:15 about Lydia. 

Μεῖνον. Ingressive aorist imperative. 

χέχλιχεν. Nearly sunset. 

ἐν τῷ χαταχλιθῆναι. Aorist passive infinitive, not so 
common with ἐν as present. 

ἐπεδίδου. Inchoative imperfect active. 

διηνοίχθησαν. Ingressive aorist passive. 

ἄφαντος ἐγένετο. Became invisible. 

ἦν καιομένη. Periphrastic imperfect middle (or pas- 
sive). Set fire to and so glowing, burning. 


XXIV :33-43 
αὐτῇ τῇ Seg. Favorite idiom in Luke as in xxiv:13. 
ἠθροισμένους. Predicate participle perfect passive. 
ὄντως. Actually now and no women’s nonsense. 
ὥφθη Σίμωνι. This was a cardinal fact in the proof. 


25: 


26. 


527. 


38. 


39: 


40. 


42. 


44. 


45. 


46. 


GRAMMATICAL NOTES 241 


ἐξηγοῦντο. Inchoative imperfect. 

oc. Cf. ὅπως in verse 20. 

ἔστη. Ingressive aorist active. 

λέγει. Historical dramatic present. R., Ὁ. 866 f. 
D omits this clause. Cf. John xx:19. 

πτοηθέντες. Text doubtful. First aorist passive par- 
ticiple (ingressive aorist). 

ἐδόχουν. Inchoative imperfect. 

τεταραγμένοι ἐστέ. Periphrastic perfect passive. State 
of agitation. 

διαλογισμοὶ. Divided thoughts. 

χαρδίᾳ. Singular. 

gnragnoate. Ingressive aorist imperative. Referred 
conn a Johnie) Cf, Acts xyi1:27. 

This verse absent in D and some other Western 
documents,)|'Ct.' John) xx:20. 

Some manuscripts add χαὶ ἀπὸ μελισσίου xnetoy (‘and 
some honeycomb’’), but the words are not in& 
A BDL Boh Syr™. They are evidently not 
genuine. 


XXIV :44-49 

ἔτι Oy. Cf. 1x:223 KV111:31—33. 

ὅτι. Ambiguous. Could be ‘“‘that.’’ 

Threefold division of the Old Testament Canon. 

πληρωθῆναι. Effective aorist pass ve infinitive. 

γοῦν. Singular number. 

τοῦ συνιέναι. Present infinitive active. 

Uncertain whether ὅτι is recitative before direct 
quotation, but probably so. 

παθεῖν. These aorist infinitives belong to the con- 
struction of indirect command rather than indirect 


47. 
48. 


49. 


50. 
5I. 


52. 
59: 


242 THE GOSPEL ACCORDING TO LUKE 


assertion, obligation rather than bare statement of 
fact. 
R., pp. 1046 f. Cf. Acts xxi:21. 

χαὶ & B read εἰς like 11:3; Mk. 14. Probably a 
correction to make it like that idiom. 

ἀρξάμενοι. Uncertain how to punctuate for this 
participle. 

ἐξαποστέλλω. Futuristic present. 

χαθίσατε. Ingressive aorist imperative. Take a seat, 
make your stay. 

ἐγδύσησθε. Ingressive aorist middle subjunctive (futur- 
istic). Put on power for yourselves, get power 
for yourselves, get yourselves clothed with power. 

δύναμιν. Power like our “‘dynamite,’’ not authority 
(ἐξουσία). 


ΧΧΙΡν:50-53 


ἕως πρὸς. Two prepositions. 

ἐν τῷ εὐλογεῖν. Luke’s favorite idiom. 

διέστη. Effective aorist active. Note διά (two, apart). 

ἀνεφέρετο. Descriptiveimperfect. Absentin& Ὁ and 
other Western documents. 

Absent in D and other Western documents. 

εὐλογοῦντες. Correct text. Read by ἃ B C L 
yr. 


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